Matthew 1:1-17

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Genre

(See Introduction)

Matthew 1:1 - 4:16. France states that, “Matthew is aiming to present an account not just of a historical figure (Jesus of Nazareth) but of the long awaited deliverer of God’s people Israel” (p. 25).

Matthew 1:1 - 2:23. Bauer states that, “Matthew 1:1-2:23 forms the first of two units within Matthew 1:1-4:16, and that it pertains to the origins of Jesus” (p. 139).

Matthew 1:18 - 2:13. Bauer states that, “Here Matthew puts forth two additional witnesses: the testimony of the angel in Matthew 1:18-25 and the testimony of the magi in Matthew 2:1-13” (p. 143).

Matthew 1:18-25. This passage is the first narrative in Matthew’s gospel. Matthew begins his narrative with an introduction best translated, “The origin of Jesus the Messiah was like…” Matthew’s use of “origin” signals his audience back to the very beginning… or “origin” of his gospel (see 1:1).

Demarcation of the Text

There is unanimous agreement among the English translations surveyed demarcating this passage as one cohesive section entitled The Birth of Jesus the Messiah (CSB). Garland states that, “Verse 18 reads literally: “And the genealogy [genesis] of Jesus Messiah was in this way. This Second part is not “some new and unrelated story of the way Jesus came to be born, but rather an extension or explanation of the genealogy”” (p. 21).

• David E. Garland. Garland demarcates this passage as belonging to the larger section that includes 1:1-25 entitled The Birth of the Messiah: The Fulfillment of God’s Promises. Garland does state that “The opening section of the Gospel… consists of two parts” (p. 15). Garland further states that, “The second part of this introductory section of the Gospel (1:18-25)...” (p. 20).
• R. T. France. France demarcates this passage as one cohesive section entitled Joseph, Son of David, Accepts Jesus as His Son.
• Craig S. Keener. Keener demarcates this passage as one cohesive section entitled When a Virgin Gives Birth.
• Grant R. Osborn. Osborn demarcates this passage as one cohesive section entitled The Virginal Conception.

Matthew begins this passage with the textual marker that states, “The birth of Jesus Christ came about this way…” This signals a change in the narrative from the previous passage. Matthew goes on to transition from a section that describes Jesus’ genealogy to a narrative describing Jesus’ conception and God’s direction to Joseph, the husband of Mary.

Matthew has written his gospel in such a way that each episode tells a story and frames Jesus’ life and teaching to communicate certain points about the kingdom of God that Jesus is inaugurating. To add or subtract verses from the way Matthew has constructed his gospel confuses the points that Jesus is making.

The Argument of the Text

• Narrative analysis. This passage is the first actual narrative in Matthew’s gospel. Matthew, as the narrator, sets the scene and provides much of the information about the characters. Matthew does provide a small amount of dialogue between the characters.
• Character analysis. There are four characters in this scene; Jesus, Mary, Joseph, an angel of the Lord. Joseph and the angel act in this scene, while Jesus and Mary are flat characters. In this passage, only the angel speaks.
• Structural analysis. 
  • Matthew 1:1 – 4:23. Keener outlines how the initial section of Matthew’s Gospel fits the common outline of an ancient biography. Keener states that, “Ancient biographies could open with the subject’s public vocation, as in Mark, but often began by rehearsing the background of the central character. Such background might include a noble or prominent ancestry (Mt 1:1-17), virtuous parents (1:18-25), childhood background that introduced themes relevant to the subjects later public activity (2:1-23), the attestation of others to the person’s character (3:1-17), including that of the person’s adherents (4:18-25), and qualifying tests through which the person’s character was proved (4:1-11). Such introductory comments set the tone for the whole of the work that would follow” (p. 51). 
  • Matthew 1:1-25. Garland states that, “The opening section of the Gospel introduces the pedigree of Jesus Messiah and his birth to a virgin. It consists of two parts: (1) the genealogy of the messiah (1:1-17), and (2) Jesus’ conception by the Holy Spirit and adoption by Joseph, which resolves a genealogical problem” (p. 15).
  • Matthew 1:18-25. Osborne states that, “This story comprises two major elements: the angelic announcement of vv. 20 - 21 and the fulfillment quotation of vv. 22 - 23… The general pattern is the description of the situation, the appearance of an angel, an angelic prophecy, and the positive results” (p. 72-3).
  • Matthew 1:18 – 2:23. France posits that Matthew uses five scriptural proofs to demonstrate that Jesus of Nazareth is the Messiah – Isaiah 7:14, Micah 2:5, 2 Samuel 2:5, Hosea 11:1, and Jeremiah 31:15.

As Matthew describes, Joseph is a righteous man. After learning Mary is pregnant before they had sexual relations, Joseph was going to divorce her without embarrassment even though he could have had her stoned to protect his honor. But in his provenance, God sends an angel to explain his plan to Joseph. Again, Joseph shows his righteousness by taking Mary as his wife.

In this passage decisions on how to react to the characters in the scene come from the information presented by the narrator and the single line of dialogue provided.

The issues in this passage:

• It was discovered that Mary, betrothed to Joseph, was pregnant… before having relations with Joseph. In the first century Jewish culture, what today’s society would label as engaged was legally binding. Even though Joseph and Mary had not engaged in the marital act, either of them having sexual relations would have been adulterous. France states that, “Though the couple were not yet living together, it was a binding contract entered into before witnesses which could be terminated only by death (which would leave the woman a “widow”) or by divorce as if for a full marriage; sexual infidelity during the engagement would be a basis for such divorce” (p. 50).
• Mary was discovered to be pregnant by the Holy Spirit. This is a detail in scripture that modernity, if not all people of all times, struggles with. There is a wide spectrum of explanations passed on through the millennia even though scripture is relatively mute on the details. Today’s world struggles with how the spiritual can cause a physical act to occur. Garland states that, “Jesus’ conception by the Holy Spirit affirms his divine sonship, which certifies the presence of God with the people” (p. 22). Explaining further, Garland states that, “The Holy Spirit is not only the source of creation and life (Gen 1:2) but also the initiator of the messianic age (Isa 61:1). Jesus’ conception is therefore understood by Matthew to be an eschatological event of a new creation” (p. 24). France states that, “The Spirit is also thought of in the OT as having an eschatological role in connection with the coming of the Messiah” (p. 51).
• Joseph decided to divorce Mary secretly instead of making a public spectacle of her. Matthew explains that Joseph was of such character that he was willing to sacrifice his own honor to protect Mary’s honor. Joseph did not want to embarrass or cause a public spectacle even though Mary had been ‘unfaithful’. Bauer states that, “Joseph’s righteousness consists of his intention to divorce the impregnated Mary in conformity to the law of Moses which required that husbands put away betrothed women who lacked the marks of virginity” (p. 147). Garland also explains that, “As a righteous man, he could not take Mary as his wife, for to do so, according to the law, was to tolerate evil in your midst. But his plan to divorce Mary “quietly” reveals that as a righteous man he was also concerned about mercy. He is the model of the law-observant Jew who blends submission to the law with compassion for others” (p. 22). France states that, “As a law-abiding man Joseph would be expected to repudiate his errant fiancée publicly in a trial for adultery” (p. 51). Osborne states that, “failure to divorce Mary will also dishonor him” (p. 77).
• God sends an angel to explain His plan to Joseph. Matthew explains that not only did God intervene throughout Israel’s history to assure that Jesus would fulfill prophecy (see Jesus’ genealogy in 1:1-17), but God sends his angel to explain the plan to Joseph. Garland states that, “The dream removes all suspicion of impropriety surrounding Mary’s pregnancy and makes her permissible to Joseph within the law” (p. 23).
• Matthew states that this fulfills the prophecy of Isaiah 7:14. In one of his many direct quotations, Matthew points out that Jesus’ birth fulfills the prophecy of Isaiah. Bauer states that, “These fulfillment quotations suggest not only that God is in control of this history, but that God has an overriding aim for this history, and that aim is to work out his purposes as set forth in scripture” (p. 144).
• Matthew records that Joseph followed the direction of the angel, marrying Mary, but not having sexual relations with Mary until Jesus was born. God knew who he was picking when he chose parents for his begotten son. Matthew explains that Joseph was a righteous man. The narrative proves this when Joseph decides to protect Mary’s honor over his own. In addition, Joseph obeys God’s directive and fulfills the plan. Bauer states that, “Matthew’s point is clear: God is in control of this history; he exercises his sovereign control by revealing his will to righteous ones who in turn participate in God’s control of history by their obedient response” (p. 143). Bauer further states that, “God is transcendent over history but is involved in history through the mediation of angels and of humans” (p. 144). Osborne states that, “Matthew wants the reader to know how pious Jesus’ parents are” (p. 76).
• As directed by the angel, Joseph names the baby - Jesus. Joseph - a righteous man - obeyed the direction of the angel by naming the baby Jesus. Through this naming procedure, Joseph adopts Jesus as his own son including him in the genealogy of King David. Bauer states that, “The angel requires that Joseph name the childe “Jesus,” the shortened Greek form of the Hebrew meaning” Yahweh saves” (p. 145). Garland agrees stating that, “The object then is not to spotlight the virginal conception so much as to narrate how Jesus is the son of David in spite of the virginal conception” (p. 21). Garland concludes that Jesus’ “royal station as the messiah of the people is certified by his adoption by Joseph” (p. 22). France concurs, stating that, “Joseph’s role in naming Jesus, which was the responsibility of the legal father and which ensured the official status of the son and heir” (p. 48). France concludes that, “despite his previous decision, he is called to take two decisive actions, first to accept Mary as his wife rather than repudiating her and secondly to give her son a name, which will confirm his legal recognition of Jesus as his own son and hence as also a “son of David”” (p. 53). Osborne states that, “By giving him the name, Joseph was making the baby Jesus his child” (p. 77).

Matthew gets his message across in this passage by providing most of the information in this narrative. The only dialogue that Matthew records are the comments made by the angel of the Lord. The rest of the episode is made up of Matthew as the narrator providing the information. Matthew also uses Old Testament prophecy as evidence that Jesus was Messiah, the Son of God, that the Old Testament was pointing toward.

Matthew, nor the rest of the gospel writers explain how physically or scientifically Mary became pregnant by the Holy Spirit. This is much more an issue of modernity than it would have been in the ancient world. The prevalent world view in today’s world perceives a rigid barrier between the spiritual and the physical. Perhaps the ancients were closer to reality where the spiritual and physical are much more intertwined than today’s scientific world. Bauer states that, “Matthew does not describe an sexual relations between the Holy Spirit and Mary; in fact, he rules it out by calling Mary a “virgin” even after the conception. Rather, Matthew emphasizes the utterly unique character of this conception, and because it is unique it is also ultimately mysterious and inexplicable. And that is Matthew’s point: The relationship between God and Jesus is absolutely unique, mysterious, and inexplicable. The consideration that a virginal conception stands outside the realm of human experience and understanding makes a profound statement about Jesus: The Jesus whose origin is thus unique and unexplainable cannot himself be fully comprehended by human experience or understanding” (p. 146-7). Osborne states that, “Jesus is the God-man, born of Mary (the human side) and the Holy Spirit (the divine side). We can never fully understand how Jesus can be fully human and fully divine, but this passage tells us at least the means by which this was accomplished” (p. 81).

This passage is about the conception of the Son of God by the Holy Spirit to the virgin Mary and how Joseph was faithful to God through his obedience. Matthew concludes this episode by providing Old Testament prophecy as evidence that Jesus of Nazareth was the Jewish Messiah and the Son of God. Osborne states that, “There are two major ideas here - the sovereign control of all history by God, who works out his plan of salvation in history “when the set time had fully come”, and the virgin birth of Jesus as the typological fulfillment of Isa 7:14” (p. 71).

The Co-text

Situation of Text in Larger Presentation:

In the previous episode Matthew explains that Jesus was a son of Abraham and a son of King David. This sets the stage for Matthew to detail the conception episode as fulfilling Old Testament scripture just as the genealogy episode proved that Jesus’ lineage set the stage for him to be the Jewish Messiah.

In the previous episode Matthew presents Jesus of Nazareth as the Jewish Messiah by detailing his genealogy as fitting the promises of God. This creates the expectation that Matthew is going to continue to provide proof for Jesus as Messiah. In this episode, Matthew does just that as he gives more details about the ‘beginning’ of Jesus by presenting the conception episode.

Development of Important Words/Motifs:

• Jesus. Jesus is the Greek transliteration of Joshua which means ‘God saves.’ That is exactly what Jesus was, God’s salvation for his creation.
• Immanuel. Isaiah 7:14 prophecies that the Messiah will be called Immanuel, which means ‘God with us.’. Matthew explains that Jesus fulfilled this prophecy.

Openness to Interpretive Possibilities:

Upon reading further, Matthew will continue to provide details of how Jesus fulfilled Old Testament prophecy as the Jewish Messiah.

Context

(See Introduction - The Audience) 

(See Introduction - The Context) 

Appeal to Particular Cultural Conventions/Cues:

• Jewish Lineage. This passage is all about Jesus’ roots as an Israelite. Genealogy was important for the Jews and for the ancient world. One’s father and lineage was very important in the ancient world. A person’s lineage determined their identity. The ancient world, and even modern day Near East, places a much higher importance on the family unit than the post-modern, pluralistic Western culture does today. Osborne states that, “genealogies indicated one’s position in society” (p. 68).

The Interface of Contexts:

This passage appeals to the cultural concerns of purity, social roles, and honor and shame. The case for Joseph as a righteous man plays out through this episode. First, Joseph was going to sacrifice his own honor to protect Mary’s honor by divorcing her quietly. People were going to talk. People did talk. Joseph was going to try to do his best to protect Mary from that even though she was ‘unfaithful.’ Matthew shows that Joseph was open to the plan of God as he obeyed the angel of the Lord. Matthew can only record Joseph’s dream if Joseph shared that with others. Garland explains that, “Betrothal was not a promise to marry but the first stage of marriage… The betrothed couple did not live together until the marriage ceremony when they entered the wedding canopy and the marriage blessings were recited, and a year might pass before the woman moved to her husband’s home. The betrothal could only be canceled by an official bill of divorce” (p. 21). Osborne explains that, “The key term is “pledged in marriage”, which means a great deal more than the “engagement” today” (p. 75).

This passage stands in tension with the world it addressed as it details the seemingly unorthodox conception of Jesus. No pious Jew or devout Christian would create the story of God’s Messiah as God did.

In the age of post-enlightenment, this passage stands in tension with modernity through virgin conception. To many in today’s scientific age, the virgin conceptions seems to be the details that make up a fable.

Intertext

(See Introduction - The Intertext)

OT passages explicitly cited in this text and their significance in this new context:

• Isaiah 7:14. ”14 Therefore, the Lord himself will give you a sign: See, the virgin will conceive, have a son, and name him Immanuel.” In this passage from his prophecy, Isaiah declares that the sign of God’s sending of the Messiah’s birth will be the virgin birth. Matthew recites this prophecy in verse twenty-three.

OT passages alluded to in this text and their significance in this new context:

• Deuteronomy 22:13-21. This passage from Deuteronomy provides the guidelines on how a man is to proceed when his wife is unable to prove her virginity. Deuteronomy calls for the woman to be stoned because God’s people “must purge the evil” among them. However, in this passage, Matthew shows that Joseph was a righteous man and wanted to spare Mary the humiliation.

Other passages are brought to mind by a reading of this one, and how this might inform a canonical reading of this text:

• Luke 2:1-7. This passage is Luke’s version of Matthew 1:18-25. 

This passage is the “story of God and God’s people”. In this passage, Matthew describes that Jesus is the long-awaited Jewish Messiah that the world has been looking toward. After showing that Jesus was the son of Abraham and the son of King David, Matthew explains that Jesus of Nazareth was the Son of God through the holy conception by the Holy Spirit. Matthew uses Old Testament prophecy as evidence that Jesus fulfilled the promises of God to his people as the Messiah, as God with us. Osborne states that, “Every aspect of Jesus’ origin is under the sovereign hand of God, who superintends each step” (p. 74). This is the “story of God and God’s people”.

Matthew 1:18 (CSB)

18 The birth of Jesus Christ came about this way: After his mother Mary had been engaged to Joseph, it was discovered before they came together that she was pregnant from the Holy Spirit.

Main Verbs

(had been) Engaged

(was) Discovered

Came

(was) Pregnant

Verbs

(had been) Engaged

• Tense – Past
• Mood – Indicative
• Voice – Passive

(was) Discovered

• Tense – Past
• Mood – Indicative
• Voice – Passive

Came

• Tense – Past
• Mood – Indicative
• Voice – Active

(was) Pregnant

• Tense – Past
• Mood – Indicative
• Voice – Passive

Genre

(See Introduction)

Matthew 1:1 - 4:16. France states that, “Matthew is aiming to present an account not just of a historical figure (Jesus of Nazareth) but of the long awaited deliverer of God’s people Israel” (p. 25).

Matthew 1:1 - 2:23. Bauer states that, “Matthew 1:1-2:23 forms the first of two units within Matthew 1:1-4:16, and that it pertains to the origins of Jesus” (p. 139).

Matthew 1:18 - 2:13. Bauer states that, “Here Matthew puts forth two additional witnesses: the testimony of the angel in Matthew 1:18-25 and the testimony of the magi in Matthew 2:1-13” (p. 143).

Matthew 2:9-12. This passage is a narrative in a gospel. This passage is very closely tied to the passage that precedes it.

Demarcation of the Text

There is unanimous agreement among the English translations surveyed demarcating this passage to include 2:1-12 entitled Wise Men Visit the King (CSB). This study will separate 2:1-8 and 2:9-12 as there is a change in the scene and narrative. The first demarcation focuses on the interaction of the magi with King Herod. This passage focuses on the magi visiting King Jesus. 

• David E. Garland. Garland demarcates this passage as belonging to the larger section that includes 2:1-12 entitled From Judea of David to the Galilee of the Gentiles. Garland does state that “The second section of the first large division of the Gospel also consists of two parts. (1) The first part (2:1-12) has to do with the search of the magi for the born king of the Jews… and can divided into two segments: 2:1-8 and 2:9-12” (p. 25).
• Craig S. Keener. Keener demarcates this passage as belonging to the larger section that includes Matthew 2:1-12 entitled The First Star Trek.
• R. T. France. France demarcates this passage as belonging to the larger section that includes Matthew 2:1-12 entitled The King of the Jews Born in the City of David.
• Grant R. Osborn. Osborn demarcates this passage as belonging to the larger section that includes Matthew 2:1-12 entitled The Visit of the Magi.

Matthew begins this passage with the textual marker that states, “9 After hearing the king, they went on their way…”. From there, Matthew records the trip the wise men made to find Jesus and their worshiping of King Jesus.

Matthew has written his gospel in such a way that each episode tells a story and frames Jesus’ life and teaching to communicate certain points about the kingdom of God that Jesus is inaugurating. To add or subtract verses from the way Matthew has constructed his gospel confuses the points that Jesus is making.

The Argument of the Text

• Narrative analysis. In this passage, Matthew describes the trip the wise mem made following the star to Bethlehem where they find Jesus.  
• Character analysis. There are four characters in this scene: the king, the wise men, the child, and Mary. There is no dialogue in this passage. All of the information regarding this narrative is provided by the narrator.
• Structural analysis. Garland states that, “The story of the magi also sounds two themes found in Matthew’s Gospel: (a) the indifference of his own people to the born king (2:2-8), and (b) worship as the proper reaction to Jesus (2:9-12)” (p. 26).
  • Matthew 1:1 – 4:23. Keener outlines how the initial section of Matthew’s Gospel fits the common outline of an ancient biography. Keener states that, “Ancient biographies could open with the subject’s public vocation, as in Mark, but often began by rehearsing the background of the central character. Such background might include a noble or prominent ancestry (Mt 1:1-17), virtuous parents (1:18-25), childhood background that introduced themes relevant to the subjects later public activity (2:1-23), the attestation of others to the person’s character (3:1-17), including that of the person’s adherents (4:18-25), and qualifying tests through which the person’s character was proved (4:1-11). Such introductory comments set the tone for the whole of the work that would follow” (p. 51). 
  • Matthew 1:18 – 2:23. France posits that Matthew uses five scriptural proofs to demonstrate that Jesus of Nazareth is the Messiah – Isaiah 7:14, Micah 2:5, 2 Samuel 2:5, Hosea 11:1, and Jeremiah 31:15.
  • Matthew 2:1-12. This passage narrates the interaction of the wise men from the east who visit King Herod – the king of Palestine seeking King Jesus – the King of the world. When King Herod summons the chief priests and scribes to help answer the questions about the new king, they quote scripture as proof that Jesus is indeed the long-awaited Jewish Messiah. In response to God’s supernatural direction, pagans from afar seek out Jesus and worship him.

Matthew describes the wise men left Jerusalem and traveled to Bethlehem. They were guided by the star that stop just above the place where Jesus was staying. The wise men were obedient. When they saw the child, they were overwhelmed with joy, fell to their knees, and worshiped Jesus. Unlike all of Jerusalem, the wise men paid homage to Jesus as the king of the Jews.

In this passage decisions on how to react to the characters in the scene come from the information presented by the narrator.

The issues in this passage:

• After hearing King Herod, the wise men saw the star and followed it until it stopped above where Jesus was staying. The wise men gathered information from the leaders in Jerusalem and then continued on their journey to find King Jesus. The star led them to where Jesus was staying. Osborne states that, “It must have been a supernatural manifestation, for it not only “went before” them but also stopped and “stood” above the home in which Jesus was staying” (p. 90).
• When the wise men saw the star, they were overwhelmed with joy. Unlike all of Jerusalem being greatly disturbed in the previous passage, the wise men where overwhelmed with joy at seeing the star. France states that, “their extravagantly expressed joy is hard to explain unless the star somehow indicated the actual house rather than just the village as a whole. It seems, then, that the start’s movement gave them the final supernatural direction they needed to the specific house “where the child was”” (p. 74). Osborne states that, “Matthew goes out of his way to emphasize the depth (or height!) of the Magi’s joy” (p. 90).
• The wise men found Jesus with Mary and they fell down on their knees and worshiped him. When the wise men found Jesus, they worshiped him. Keener points out that, “if God’s people will not honor Jesus, former pagans will” (p. 68). France states that, “For these foreign dignitaries to prostrate themselves in homage before a child in an ordinary house in Bethlehem is a remarkable illustration of the reversal of the world’s values which will become such a prominent feature of the Messiah’s proclamation of the kingdom of heaven” (p. 75). Osborne states that, “This is the way eastern rulers were shown homage; people would prostrate themselves with their foreheads touching the ground” (p. 91).
• The wise men opened their presents, presenting Jesus with gold, frankincense, and myrrh. The wise men had brought gifts to Jesus. These gifts can be seen as an allusion to the queen of Sheba who brought gifts to the King of Israel – King Solomon. Keener states that, “The Magi’s homage to Jesus may reflect biblical language alluding… to the queen of Sheba’s visit to Solomon” (p. 67). France agrees, stating that, “These are luxury gifts, fit for a king. The reader who knows the OT stories cannot fail to be reminded of the visit of the Queen of Sheba with her gifts of “gold and a great quantity of spices” to the son of David in Jerusalem” (p. 76).
• The wise men were warned in a dream, so they did not return to Jerusalem to inform King Herod of Jesus’ location. Matthew informs his audience that through it was through a dream the wise men changed their plans to return to Jerusalem. Osborne points out regarding the Greek word that Matthew uses “for “warn,” a term often chosen for divine revelation. The emphasis is on the supernatural nature of the warning; God continues to control the action” (p. 91).
• The wise men returned to their country by a different route. Instead of returning to Jerusalem, the wise men obeyed the dream and traveled back to their home country by a different route.

Matthew gets his message across in this passage by providing all of the information in this narrative. There is no dialogue in this passage by the characters.

This passage is about the obedience and the reaction of the wise men to searching out Jesus. The wise men were eagerly searching for this new king. They continued to follow the star in obedience. The wise men were overjoyed at seeing the star. When the wise men finally found Jesus, they fell prostrate and worshiped him. When they were warned not to return to Jerusalem, they obeyed. The wise men were obedient and eager to worship Jesus.

The Co-text

Situation of Text in Larger Presentation:

This passage is tied very closely to the previous passage as is evidenced by most scholars combining the two narratives into one demarcation. In the previous episode Matthew described the interaction between the wise men and the leaders of Jerusalem regarding their search for Jesus. In this passage, Matthew reveals the wise men finding Jesus and their reaction.

In the previous episode Matthew describes how King Herod wanted the wise men to find Jesus and to return to him with Jesus’ whereabouts. This passage describes how through a star and a dream the wise men do not return to Jerusalem.

Development of Important Words/Motifs: 

• Overwhelmed with joy. France states that, “It is difficult to find an English idiom” that captures Matthew’s description of the Magi. France describes their response as “they rejoiced with an exceeding great joy” (p. 60).
• Worship. The wise men traveled a long distance to worship Jesus, while King Herod uses worship as a ruse. 

Openness to Interpretive Possibilities:

Upon reading further, Matthew explains that King Herod’s request of the wise men to return and inform him of Jesus’ whereabouts was a ruse. King Herod apparently had no intention to worship Jesus but to destroy him instead.

Context

(See Introduction - The Audience) 

(See Introduction - The Context) 

The Interface of Contexts:

It was common in the Ancient Near East culture for foreign kingdoms to pay homage to foreign kings by bringing gifts. However, the reaction of the wise men seems to go further than customary. To be overjoyed at seeing the star and then especially to prostrate oneself to a foreign king takes the benevolent cultural norm further than expected. Keener states that, “they offer Jesus both homage and standard gifts from the East fits Eastern practices” (p. 67).

For a Jewish audience, the reaction of the Jews in the previous passage juxtaposed with the reaction of foreign Gentile wise men would have revealed the nature of Jesus’ rejection by his own people and acceptance by Gentiles. Keener states that, “The Magi’s innocence compared to Herod’s murderous shrewdness again reminds Matthew’s readers not to prejudge the appropriate recipients of the gospel” (p. 68).

This can be a similar issue for Jesus’ Church today. Jesus’ Church needs to take care not to be offended by foreigners coming into the church. In his kingdom, God is very protective of foreigners. Throughout the Old Testament, YHWH stressed to his people to be hospitable and welcoming of foreigners in their land. This element of God’s character continues today. Jesus’ Church needs to receive foreigners and be receptive of the message from God they may be revealing. Jesus’ Church needs to resist pridefulness and be eager to hear from God in whatever why He chooses to make himself known. Keener states that, “not only powerful people in society but many others today seem reluctant to acknowledge Jesus’ right to direct their lives… Jesus is for all who will receive him, and God may provide Jesus’ servants with allies in unexpected places if we have the wisdom to recognize them” (p. 68).

Intertext

(See Introduction - The Intertext)

OT passages alluded to in this text and their significance in this new context:

• 1 Kings 10:1-13. This passage describes the queen of Sheba visiting King Solomon. This passage can be seen as a foreshadowing of the wise men coming to visit King Jesus. Just like the wise men, the queen of Sheba brought the “son of the King”, the son of King David, “spices, gold, great abundance, and precious stones” (v. 2b). The queen of Sheba spoke of the wisdom of Solomon which foreshadows the character of Jesus, “6 She said to the king, “The report I heard in my own country about your words and about your wisdom is true. 7 But I didn’t believe the reports until I came and saw with my own eyes. Indeed, I was not even told half. Your wisdom and prosperity far exceed the report I heard. 8 How happy are your men. How happy are these servants of yours, who always stand in your presence hearing your wisdom. 9 Blessed be the Lord your God! He delighted in you and put you on the throne of Israel, because of the Lord’s eternal love for Israel. He has made you king to carry out justice and righteousness.” (v. 6-10) What the queen of Sheba witnessed in Solomon would be fulfilled in Jesus.
• Psalms 72:10-11. “10 May the kings of Tarshish and the coasts and islands bring tribute, the kings of Sheba and Seba offer gifts. 11 Let all kings bow in homage to him, all nations serve him.” In this passage from Psalms, the psalter calls for the kings of the earth to pay homage to Solomon. Indeed, this will happen when the wise men come to Bethlehem and worship Jesus.

This passage is the “story of God and God’s people”. In this passage, Matthew shows how foreigners respond with overwhelming joy and worship to finding Jesus and their obedience as a result to listening to God’s revelation. This is the “story of God and God’s people”.

Matthew 2:11a (CSB)

11 Entering the house, they saw the child with Mary his mother, and falling to their knees, they worshiped him. 

Main Verbs

Entering

Saw

Falling

Worshiped

Verbs

Entering

• Tense – Past
• Mood – Indicative
• Voice – Past

Saw

• Tense – Past
• Mood – Indicative
• Voice – Passive

Falling

• Tense – Past
• Mood – Indicative
• Voice – Passive

Worshiped

• Tense – Past
• Mood – Indicative
• Voice – Active

Genre

(See Introduction)

Matthew 1:1 - 4:16. France states that, “Matthew is aiming to present an account not just of a historical figure (Jesus of Nazareth) but of the long awaited deliverer of God’s people Israel” (p. 25).

Matthew 1:1 - 2:23. Bauer states that, “Matthew 1:1-2:23 forms the first of two units within Matthew 1:1-4:16, and that it pertains to the origins of Jesus” (p. 139).

Matthew 1:18 - 2:13. Bauer states that, “Here Matthew puts forth two additional witnesses: the testimony of the angel in Matthew 1:18-25 and the testimony of the magi in Matthew 2:1-13” (p. 143).

Matthew 2:16-18. This passage is a narrative in a gospel. This passage is very closely tied to the passages that precede it.

Demarcation of the Text

The majority of English translations surveyed demarcate this passage as one cohesive section. This passage is very closely tied to the previous passages and the passage that follows as the overarching theme is the wise men’s visit to Jerusalem and then to Bethlehem, Joseph’s escape with Jesus’ to Egypt, King Herod’s infanticide, and then Joseph’s return to Palestine.

• CSB, ESV, NRSV, CEB, CEV. The CSB, ESV, NRSV, CEB, and CEV demarcate this passage as one cohesive section entitled The Massacre of the Innocents (CSB).
• NASB. The NASB demarcates this passage as belonging to the larger section that includes 2:16-23 entitled Herod Slaughters Babies (NASB).
• NIV, NLT. The NIV demarcates this passage as belonging to the longer section that includes 2:13-18 entitled The Escape to Egypt (NIV).
• MSG. The MSG demarcates this passage as belonging to the longer section that includes 2:13-23 entitled The Escape to Egypt (NIV).
• David E. Garland. Garland demarcates this passage as belonging to the larger section that includes 2:1-23 entitled From Judea of David to the Galilee of the Gentiles.
• Craig S. Keener. Keener demarcates this passage as belonging to the larger section that includes Matthew 2:13-18 entitled The Persecuted Child.
• R. T. France. France demarcates this passage as belonging to one cohesive section entitled The King Tries to Thwart God’s Purpose.
• Grant R. Osborn. Osborn demarcates this passage as belonging to the larger section that includes Matthew 2:13-23 entitled The Evil Actions of Herod and Flight to Egypt.

Matthew begins this passage with the textual marker that states, “16 Then Herod, when he realized that he had been outwitted by the wise men…”. This signals a shift in the scene from Joseph fleeing to Egypt with Jesus and Mary back to Judea where King Herod realized his plans to find this newborn king of the Jews had been thwarted.

Matthew has written his gospel in such a way that each episode tells a story and frames Jesus’ life and teaching to communicate certain points about the kingdom of God that Jesus is inaugurating. To add or subtract verses from the way Matthew has constructed his gospel confuses the points that Jesus is making.

Argument of the Text

• Narrative analysis. In this passage, Matthew describes Herod’s fit of rage and reveals his evil character by recording his killing of innocent young boys in an attempt to destroy any potential rival in Jesus.
• Character analysis. There are five characters in this scene: Herod, the wise men, young boys in and around Bethlehem, Jeremiah, and Rachel (who represents the mothers of the massacred boys). There is no dialogue in this passage by any of the characters.
• Structural analysis.
  • Matthew 1:1 – 4:23. Keener outlines how the initial section of Matthew’s Gospel fits the common outline of an ancient biography. Keener states that, “Ancient biographies could open with the subject’s public vocation, as in Mark, but often began by rehearsing the background of the central character. Such background might include a noble or prominent ancestry (Mt 1:1-17), virtuous parents (1:18-25), childhood background that introduced themes relevant to the subjects later public activity (2:1-23), the attestation of others to the person’s character (3:1-17), including that of the person’s adherents (4:18-25), and qualifying tests through which the person’s character was proved (4:1-11). Such introductory comments set the tone for the whole of the work that would follow” (p. 51). 
  • Matthew 1:18 – 2:23. France posits that Matthew uses five scriptural proofs to demonstrate that Jesus of Nazareth is the Messiah – Isaiah 7:14, Micah 2:5, 2 Samuel 2:5, Hosea 11:1, and Jeremiah 31:15.
  • Matthew 2:13-23. Garland states that, “The second part of this section (2:13-25) focuses on messianic topography… this section also records Jesus’ journey from Judea (2:1) to Egypt (2:13-14), back to the land of Israel (2:21), and on to Nazareth in Galilee (2:22-23)” (p. 27). Garland concludes that, “Matthew describes how Jesus who was born in Bethlehem, eventually wound up in Nazareth and shows that each move was a fulfillment of Scripture” (p. 28). Osborne states that, “There are three sections in and ABA format, each ending with a fulfillment formula: Joseph is warned in a dream to flee to Egypt (vv. 13-15); Herod slaughters the innocent children (vv. 16-18); and a further dream leads the family to return this time back to Nazareth (vv. 19-23). They are tightly interwoven, with all three scenes ending with a fulfillment formula” (p. 96).

Matthew describes that King Herod realized his plans have been thwarted and goes into a rage resulting in the massacre of all of the young boys in and around Bethlehem. History records, and Matthew confirms, that Herod was an extremely paranoid and perhaps mentally unstable leader who had his brother-in-law, his mother-in-law, his favorite wife, and three of his own sons killed because he was afraid they would attempt to take his throne. Herod also reportedly ordered the most prominent Jews to be crucified upon his death so that the mourning in Jerusalem would be sincere. Keener states that, “The murder of the children of Bethlehem…” (around twenty), “thus fits Herod’s character” (p. 72).

In this passage decisions on how to react to the characters in the scene come from the information presented by the narrator as Matthew informs his audience that Herod “flew into a rage”.

The issues in this passage:

• Herod flew into a rage after realizing that the wise men did not return to inform him of the newborn king’s whereabouts. In a previous passage Herod had directed the wise men to return to him so they could inform him of Jesus’ whereabouts. Matthew’s readers, if they did not expect it earlier, now realize that Herod did not want to worship Jesus as he stated to the wise men but wanted to kill Jesus to eliminate any threat to his throne.
• King Herod ordered all of the young boys in and around Bethlehem be executed in an attempt to kill his potential rival. When Herod realizes he cannot directly target the elimination of Jesus He takes atrocious steps to protect himself by massacring innocent young boys in an attempt to assure that he has eliminated Jesus. Garland states that, “Herod intends to annihilate the newborn king through wholesale carnage, much the way Pharaoh tried” (p. 29). France states that, “Herod’s action more closely resembles the indiscriminate infanticide of Pharaoh, as the “new Moses” motifs surrounding the birth of the Messiah continue to develop” (p. 82).
• Matthew attributes the results of Herod’s actions to a prophecy from Jeremiah. Matthew quotes the prophecy of Jeremiah to describe the events as he records the morning of the mothers in and around Bethlehem. Garland states that, “the murder of the children did not take place in order that the word spoken through the prophet might be fulfilled. Instead, the prophecy is introduced by “then was fulfilled…” It simply records the brute fact of what happened… The bloodshed in Bethlehem was the result of the evil designs of Herod, who sought to preserve his rule at all costs” (p. 30). Keener states that, “Rachel, who wept from her grave in Bethlehem during the captivity, was now weeping at another, nearer crisis significant in salvation history” (p. 72).

Matthew gets his message across in this passage by providing all of the information in this narrative. In addition, Matthew indicates that Herod’s massacre was the fulfillment of Old Testament Scripture when he refers to Jeremiah’s prophecy.

This passage is about the evil in the world because of sin that has infiltrated individuals and the evil governing structures of the world. Garland states that, “Jesus has come to save his people, to shepherd them, and to give his life on behalf of others. Herod only exploits the people for his own ends and kills others to save himself” (p. 30).

The Co-text

Situation of Text in Larger Presentation:

This passage is tied very closely to previous passages. In the last three episodes, Matthew has been narrating the events surrounding Jesus’ birth and early childhood. In the previous passage Herod realizes his plans to eliminate potential competition when the wise men do not return to Jerusalem to tell him about Jesus’ whereabouts. The previous episode describes that Joseph was visited by the angel of the Lord and warned to flee to Egypt to escape Herod’s murderous plot.

Matthew’s audience has been told that the wise men were not to return to Herod and that Joseph has fled to Egypt. This passage explains why. This passage also explains that none of this came as a surprise but was foretold hundreds of years in advance.

Development of Important Words/Motifs:

• Outwitted. Matthew describes the actions of the wise men as outwitting King Herod. In previous episodes it is not clear that Herod wanted to kill Jesus, but an astute audience would surmise that Herod had other plans than to go and worship Jesus. It is still God’s acting in human affairs that led the wise men to return home without informing Herod of Jesus’ whereabouts.
• Rage. Matthew’s original audience was well aware of Herod’s true character. Herod’s reputation of being a ruthless and evil leader was well known.
• Massacre. There is no other way to communicate Herod’s attempt to eliminate a threat to his power than describing it as a massacre.
• Mourning / Weeping. The reaction of the mothers in and around Bethlehem is understandable as they refuse to be consoled in mourning and weeping for their beloved children.

Openness to Interpretive Possibilities:

Without reading further, the audience does not know that Jesus’ earthly life will culminate in his execution at the hands of the Jews in Jerusalem and the worldly political authorities.

Context

(See Introduction - The Audience) 

(See Introduction - The Context) 

Appeal to Particular Cultural Conventions/Cues:

It was commonplace in ancient times for rulers across the world to be paranoid and protective of their power. Many world political leaders throughout human history have sought evil ends to protecting their power through murder and massacre.

The Interface of Contexts:

In what ways does this text appeal to such cultural concerns and conventions as purity, distribution of power, social roles, honor and shame, patronal ethics, etc. in order to achieve its message? This passage appeals to the cultural convention of distribution of power. Herod had been informed of a threat to his throne. When his first plan to eliminate the threat is thwarted, he pivots to a new plan when he orders the execution of a generation of children to protect his rule.

At his birth Jesus was a threat to the political leader of Jerusalem. Not much changes in the next thirty years. Jesus will indeed by executed by the political and religious leaders in Jerusalem. Osborne states that, “While Herod fails to kill the Christ child at this time, the world of evil (Jews and Gentiles) will succeed in the end, but that is because Christ yields himself up to that rampant evil” (p. 104).

This evil human instinct did not originate with Herod in Jerusalem. It was rampant before Herod and continues today. Not only is protecting one’s power and authority commonplace in the worldly structures, Jesus’ church is susceptible to power hungry leaders lose sight of God’s mission or manipulate those under their care.

Intertext

(See Introduction - The Intertext)

OT passages are explicitly cited in this text and their significance in this new context:

• Jeremiah 31:15. “15 This is what the Lord says: A voice was heard in Ramah, a lament with bitter weeping— Rachel weeping for her children, refusing to be comforted for her children because they are no more.” This passage is from Jeremiah’s prophecy describing how Israel’s lament over their exile to Babylon. Jeremiah reminds Israel how God provided for them in the wilderness after their captivity in Egypt. Jeremiah says that God will raise up a King David to lead his people and how their mourning will turn to joy. Matthew uses Jeremiah’s description of the Israelite mothers during the Babylonian exile to describe the Israelite mothers’ reactions in and around Bethlehem at Herod’s attempt to kill Jesus. Israel’s mourning will turn to rejoicing as God raises up King Jesus to lead his people.

This passage is the “story of God and God’s people”. In this passage, Matthew describes the evil that is prevalent in the sinful world. Even God’s own people suffer at the hands of the fallen world they live in. However, God’s plan endures forever. No matter how much the world tries to destroy their enemies, God’s plans will succeed. Keener states that, “To broken people wounded by this world’s evil, Jesus’ sharing our pain offers a consolation deeper than reasoned arguments: God truly understands and cares – and paid an awful price to begin to make things better” (p. 73). This is the “story of God and God’s people”.

Matthew 2:16b (CSB)

He gave orders to massacre all the boys in and around Bethlehem who were two years old and under, in keeping with the time he had learned from the wise men.

Main Verbs

Gave

Were

Learned

Verbs

Gave

• Tense – Past
• Mood – Indicative
• Voice – Active

Were

• Tense – Past
• Mood – Indicative
• Voice – Passive

Learned

• Tense – Past
• Mood – Indicative
• Voice – Passive

Genre

(See Introduction)

Matthew 1:1 - 4:16. France states that, “Matthew is aiming to present an account not just of a historical figure (Jesus of Nazareth) but of the long awaited deliverer of God’s people Israel” (p. 25).

Matthew 3:1-12. This passage is a narrative in a gospel.

Demarcation of the Text

All of the English translations surveyed demarcate this passage as one cohesive section entitled The Herald of the Messiah (CSB).

• David E. Garland. Garland demarcates this passage as belonging to the larger section that includes 3:1-17 entitled God’s Son Who Fulfills All Righteousness.
• Craig S. Keener. Keener demarcates this passage as belonging to one cohesive section entitled Warnings of a Wilderness Prophet.
• R. T. France. France demarcates this passage as belonging to one cohesive section entitled The Messiah’s Herald.
• Grant R. Osborne. Osborne demarcates this passage as belonging to one cohesive section entitled John the Baptist.

Matthew begins this passage with the textual marker that states, “1 In those days…”. This places his new narrative within a similar time frame as the surrounding narratives. Matthew goes on to describe where the events were taking place – in the Judean wilderness, and what was occurring generally – that John the Baptist was preaching repentance in preparation for the soon coming kingdom of God. The theme, location, and character’s sets this narrative apart from its surrounding narratives.

Matthew has written his gospel in such a way that each episode tells a story and frames Jesus’ life and teaching to communicate certain points about the kingdom of God that Jesus is inaugurating. To add or subtract verses from the way Matthew has constructed his gospel confuses the points that Jesus is making.

The Argument of the Text

• Narrative analysis. In this passage, Matthew announces a new character – John the Baptist, a new location – the Judean wilderness, and a new theme – baptism of repentance in preparation for the soon coming kingdom of God.
• Character analysis. There are seven characters in this scene: John the Baptist, Isaiah, people from Jerusalem, the Pharisees and Sadducees, Abraham, God, and the one coming after me (Jesus). In this passage only John the Baptist speaks as he confronts the Pharisees and Sadducees for their motives of coming out to the wilderness. John warns them to prepare for Jesus’ coming. Matthew also uses the prophecy of Isaiah to describe the mission of John the Baptist.
• Structural analysis. Garland states that, “The first two sections of the first large division of the Gospel have introduced Jesus to the reader as the long-promised messiah, the son of David. In contrast to Herod, Jesus is the born king of the Jews… The next two sections are more explicit in introducing Jesus as the son of God and reveal what kind of son he is. (1) The first presents Jesus as God’s son who fulfills all righteousness (3:1-17). (2) The second (4:1-11) presents him as the obedient son of God who triumphs over Satan in the wilderness” (p. 33).
  • Matthew 1:1 – 4:23. Keener outlines how the initial section of Matthew’s Gospel fits the common outline of an ancient biography. Keener states that, “Ancient biographies could open with the subject’s public vocation, as in Mark, but often began by rehearsing the background of the central character. Such background might include a noble or prominent ancestry (Mt 1:1-17), virtuous parents (1:18-25), childhood background that introduced themes relevant to the subjects later public activity (2:1-23), the attestation of others to the person’s character (3:1-17), including that of the person’s adherents (4:18-25), and qualifying tests through which the person’s character was proved (4:1-11). Such introductory comments set the tone for the whole of the work that would follow” (p. 51).
  • Matthew 3:1 – 4:25. Keener demarcates this section entitled Preparation for Public Ministry. Keener states that, “Ancient biographies could include other introductory qualifications, and Matthew is no exception: he reports the attestation of the prophet John, of the heavenly voice and of Jesus’ success in testing” (p. 75).
  • Matthew 3:1-12. Osborne states that, “This section is made up of two parts, and each consists of two subsections. The first part is a descriptive narrative (3:1-6)… The second part is a proclamation narrative (3:7-12)” (p. 108).
  • Matthew 3:1-17. Garland states that, “This section (3:1-17) can be divided into three parts: (1) the introduction of John the Baptist (3:1-4), (2) the coming of the people to him and the warning to the Pharisees and Sadducees (3:5-12), and (3) the coming of Jesus from Galilee to be baptized by John (3:13-17)” (p. 33-4).

Matthew introduces a new character in his narrative in this passage. So far in Matthew’s narrative there has been no mention of John the Baptist. Matthew uses this narrative to describe the mission and behavior of John the Baptist. It is through this narrative that Matthew sets up the expectation for how his characters will react.

In this passage decisions on how to react to the characters in the scene come from the information presented by the narrator and dialogue from John the Baptist. After Matthew introduces and describes John the Baptist in the first six verses of the passage, Matthew has John take over the narrative with dialogue which describes his mission in God’s kingdom.

The issues in this passage:

• John the Baptist came preaching in the Judean wilderness to repent for the kingdom of God is near. Matthew describes that John the Baptist came warning the people to turn from their ways because God’s kingdom is near. Garland states that, “John’s message was based on what God is about to do in ushering in a new age” (p. 34). Keener states that, “John’s location symbolizes both the coming exodus, the final time of salvation, and the price a true prophet of God must be willing to pay for his or her call: exclusion from all that society values – its comforts, status symbols and even basic necessities” (p. 77). France states that, “Matthew’s phrase “the kingdom of the heavens” (literally) is functionally the same as “the kingdom of God” in Mark and Luke, and frequently occurs in direct parallel to it” (p. 101). France further explains that “the phrase “the kingdom of God” in both its Hebrew and Greek forms denotes the dynamic concept of “God ruling.” …This dynamic sense is now better conveyed by an abstract noun such as “kingship” or “sovereignty” rather than by “kingdom,” which has become in general usage a concrete noun. Matthew’s summary of John’s (and Jesus’) declaration, “The kingdom of heaven has arrived,” might thus be paraphrased as “God’s promised reign is beginning” or “God is now taking control.”” (p. 102)
• John was the one spoke of through the prophet Isaiah. Matthew declares that John the Baptist fulfills the prophecy of Isaiah regarding Jesus’ forerunner.
• Isaiah prophesied that John would be a voice crying out in the wilderness to prepare the way for the Lord. Matthew records Isaiah’s prophesy about John the Baptist. France states that, “the coming one in Isa 40:3 is not the Messiah, but God himself” (p. 105). Osborne states that Matthew’s use of Isaiah 40:3 “points clearly to another fulfillment passage” (p. 111).
• John wore a camel hair garment with a leather belt and ate wild locusts and honey. Matthew describes John the Baptist’s appearance. Garland states that, “The description of John’s clothing hints that he is an Elijah figure because it matches that worn by Elijah the Tishbite” (p. 34).
• People from Jerusalem, all Judea, and the vicinity of the Jordan River were going to John to be baptized and confessing their sins. A great crowd from all over the region came to listen to John the Baptist and to heed his warning by being baptized and confessing their sins. France states that, “These were people who were “repenting” (renouncing their former way of life) and committing themselves to a new way of life as the purified people of God” (p. 108). Osborne states that Matthew’s “point is the great impact John made on the people… “they were being baptized” shows the dynamic impact John made. It is a dramatic imperfect, picturing all the people flocking to him for baptism” (p. 112).
• When John saw the Pharisees and the Sadducees coming to his baptism, he asked them who warned them of the coming wrath. When John sees the Pharisees and the Sadducees coming, he confronts them regarding their motives. Osborne states that, “When the Baptist calls them “offspring of vipers,” he means they are spreading poison” (p. 113). Osborne further states that, “The Jewish leaders have turned against God’s plan by elevating their understanding of the Torah above God’s will” (p. 114).
• John told them to produce fruit consistent with repentance. John tells the Pharisees and Sadducees that they need to walk in accordance with their law. Garland states that, “For John, one’s future with God will be determined by whether or not one bears fruit. For Matthew, the fruit that matters grows out of a fundamental disposition of the heart that is submissive to God’s reign, and it is expressed in spontaneous, characteristic acts of obedience” (p. 36).
• John told them not to presume they are special because they are sons of Abraham for God can raise sons for Abraham from the stones. John tells the Pharisees and Sadducees that there is nothing special about them and that God can replace them from the stones in the ground. Garland states that, “acceptance by God has nothing to do with lineage or heritage, only repentance” (p. 36). Osborne states that, “the ancestry of the Jews is inadequate to make them right with God” (p. 112).
• John warns that the ax is at the root of the tree to cut down any tree that does not produce fruit. John warns of coming judgment. Garland states that, “Pointedly, he says that they will not be pruned but will be cut down and thrown in the fire. Divine retribution therefore does not threaten only heathens but also the respected exponents of Jewish piety and theology, and John does not hold out much hope that they will repent from their entrenched resistance to God’s will” (p. 35). France states that, “The basis of judgment is not failure to belong to the natural family of Abraham, but the lack of the “good fruit” which comes with true repentance” (p. 112). Osborne states that, “This is a powerful OT metaphor picturing the imminence of judgment” (p. 114-5).
• John baptized with water, but one more powerful than he is coming who will baptize with Spirit and fire. John declares that one greater than he is near and that his baptism will be far greater than his own. Osborne states that the baptism of the Holy Spirit “Most likely, this refers to the coming of the Holy Spirit to indwell the believer at conversion” (p. 115-6). Osborne further states that, “The mention of “and fire” has caused some controversy. Some think them antithetical, with the Spirit coming on the faithful and the fire of judgment on the unfaithful” (p. 116). Osborne concludes that, “It is best to see both nuances: those who accept the message of the kingdom are purified by the Spirit while those who reject it face judgment. Both nuances fit the OT background as well as the Judaism of Jesus’ day” (p. 116). Osborne explains it further, “everyone will experience the “fire” of the Spirit, but for the unsaved it will be fiery judgment. The saved will have the refiner’s fire, the purifying work of the Spirit” (p. 119). Osborne adds that, “The idea of “unquenchable fire” comes from Gehenna, the trash dump in the Kidron Valley outside Jerusalem, where fires burned day and night without stop” (p. 116).
• John stated that his winnowing fork is in hand and will clear his threshing floor and gather his wheat into his barn and the chaff will be burned with a fire that never goes out. John warns that judgment is at hand. France claims that “The coming of the Holy Spirit will burn away what is bad and so purify the repentant people of God” (p. 113). France states further that “clear” indicates that, “in the agricultural imagery it perhaps indicates the threshing floor left barer when all the chaff has been separated off and the grain is stored, but metaphorically the verb points to the purpose of God’s judgment, the complete removal of all evil leaving a purified people” (p. 115). France also explains that, “the term “unquenchable” does not in itself resolve the debate over whether the wicked are to be understood as eternally suffering or as annihilated, since an unquenchable fire may be the result of new fuel being constantly added. Such language derives from the vivid imagery of Isa 66:24, and also perhaps from the Jerusalem rubbish dumps in the Ge Hinnom (hence Gehenna)” (p. 115-6). 

Matthew gets his message across in this passage by providing the introductory material which sets the stage for the scene and then has John the Baptist take center stage as he describes his ministry.

Thus far in Matthew’s gospel there has not been much detail given about the religious leaders. They were presented when the wisemen from the east arrived in Jerusalem, but no character analysis could have been gleaned from that episode. In this episode, John is very harsh with the Pharisees and Sadducees. Prior understanding of the dynamic between the religious leaders, the common Jew, and Jesus and his followers needs to be understood for John’s dialogue to make sense. 

This passage is about John the Baptist’s ministry of preparing the people for the coming ministry of Jesus. John the Baptist calls for God’s people to repent and confess their sins in preparation of the coming of Jesus.

• France states that in comparison with Old Testament prophets “there is now a new note of urgency, of a “now or never” opportunity – “The kingdom of heaven has arrived.” (p. 101).
• Osborne states that, “The Baptist scene has a twofold purpose here:
  • as the messianic forerunner, John announces that the kingdom is here and that the Messiah is about to announce himself;
  • as the wilderness prophet, John brings an apocalyptic message of repentance and the coming of divine judgment. Now is the time to mourn for sin, for the divine warrior will come and judge the world, including especially the Jews. Moreover, repentance must produce fruit, that is, a new lifestyle in keeping with the arrival of God’s kingdom” (p. 107).

The Co-text

Situation of Text in Larger Presentation:

This passage introduces a new theme in Matthew’s gospel. In the previous episodes, Matthew has described the birth of Jesus of Nazareth and the events that surrounded that event. Now Matthew jumps ahead several years as Jesus’ public ministry is about to begin. Matthew introduces Jesus’ public ministry by opening with a description of Jesus forerunner – John the Baptist.

Matthew has described Jesus as the king of the Jews and has set the tone for Jesus’ ministry to be special and unique. As Jesus’ public ministry is about to be launched, Matthew explains how John the Baptist prepared the way for Jesus’ ministry.

Development of Important Words/Motifs:

• Repent. Matthew makes it clear that this passage is about repentance. John the Baptist is calling God’s people to repent from their wicked ways and to turn back to the ways of God as they prepare for Jesus’ coming.
• Kingdom of Heaven. Kingdom vocabulary has been utilized all throughout Matthew’s gospel already. In this passage, Matthew uses the term ‘Kingdom of Heaven.’ John, as the prophet in the wilderness, is announcing the time to repent and prepare oneself for the coming kingdom of God or put in other terms – God’s coming reign on earth.
• Baptism. There are differing uses of baptism in the ancient world. Proselytes to Judaism were baptized. Jews often participated in ritual cleaning rites that included baptism. John’s baptism seems to be an outward sign of an inward repentance from sinful ways in preparation for Jesus’ arrival (God’s coming kingdom). Jesus and his Church transitioned that outward sign of inward repentance to also include the gift of the Holy Spirit and the individual’s commitment and inclusion into God’s kingdom. Osborne states that, “Most likely baptism for John meant the person had confessed and been forgiven. It was an eschatological rite, meaning the repentant are now children of the kingdom” (p. 113).
• Wrath. John the Baptist warns his audience of the wrath that is coming for those who are not prepared for Jesus’ coming. John uses the metaphor of agriculture to describe how fruitfulness and productivity are the evidence of God’s kingdom.
• Fire. John the Baptist warns that for those in God’s kingdom who do not bear fruit or are not productive will be removed from God’s kingdom and thrown into a never-ending fire.

Openness to Interpretive Possibilities:

• Destroying fire, refining fire, or both. Osborne discusses that, “The mention of “and fire” has caused some controversy. Some think them antithetical, with the Spirit coming on the faithful and the fire of judgment on the unfaithful” (p. 116). Throughout the Old Testament before Jesus’ baptism with fire and in the New Testament afterward, there are many allusions to God using fire to destroy his enemies and fire to purify (Isaiah 4:4) his people. This makes a definite conclusion difficult about the role of baptism with fire.
• Eternal conscience torment or annihilation. When chaff is thrown into the fire, or a tree is cut down and thrown into the fire the chaff and tree are completely burned up. This would lead to the idea of annihilation. Osborne and France point out that an unquenchable fire for first century Palestinians would have alluded to the unquenchable fires of the trash dump of Gehenna. Through all of the passages that may be alluded to in Matthew 3:1-12 none suggest that the trees or the chaff would experience anything other than annihilation. There are passages that suggest that God’s fire/anger is what burns forever (Ezekiel 17:1-4).

Without reading further, the audience does not know that Jesus soon appear before John for baptism inaugurating his public ministry.

Context

(See Introduction - The Audience) 

(See Introduction - The Context) 

Appeal to Particular Cultural Conventions/Cues:

• Agrarian practices. In this passage, Matthew uses multiple metaphors that would have been well understood in the first century agrarian culture of Palestine. Separating the grain from the chaff on the threshing floor would have been well understood. Additionally, the metaphor of the ax at the root of the tree and the lack of producing fruit would have been understood from Old Testament scripture and from the first century agrarian culture of Palestine.

The Interface of Contexts:

This passage appeals to the cultural convention of distribution of power. During the Second Temple era, Judaism at the social level was dictated by Jewish religious leaders – Pharisees, Sadducees, chief priests, and scribes. The Pharisees were religious-political leaders who made sure that the Jewish people were adhering to the Jewish law. The Sadducees were the aristocratic leaders along with the chief priests. The scribes were interpreters and teachers of the law. These groups of people maneuvered for religious and similarly political leverage in Jerusalem, Judea, and even Galilee. Much of this leverage came through controlling access to the temple which was the social and religious center of life for the Jewish people. At the arrival of the Pharisees and Sadducees in the wilderness, John confronts the Jewish religious leaders for their poisonous teachings. Osborne states that, “The Jewish leaders have turned against God’s plan by elevating their understanding of the Torah above God’s will” (p. 114).

This passage stands in tension with the world it addresses as John rises up as the forerunner to the long-awaited Jewish Messiah. John was not a sanctioned member of the religious elite. Keener states that, “The warnings in this passage serve two functions for Matthew’s persecuted readers: judgment against persecutors both vindicates the righteous they oppress and warns the righteous not to become wicked” (p. 76). Just as John was not sanctioned by the Jewish religious leaders, Matthew’s original audience met great rejection and persecution for being understood as a blasphemous group of Jews.

Similar to the rise of John’s ministry, many times in today’s Christian West “unsanctioned” movements of the Church are often seen as divisive and dangerous.

Intertext

(See Introduction - The Intertext)

OT passages explicitly cited in this text and their significance in this new context:

• Isaiah 40:3. “3 A voice of one crying out: Prepare the way of the Lord in the wilderness; make a straight highway for our God in the desert. 4 Every valley will be lifted up, and every mountain and hill will be leveled; the uneven ground will become smooth and the rough places, a plain. 5 And the glory of the Lord will appear, and all humanity together will see it, for the mouth of the Lord has spoken.” In this passage, Isaiah prophesies of a time with the Lord will comfort his people after the punishment for their sins has reached its full. Matthew uses this passage to announce to his audience that John is the prophet preparing the way for God’s kingdom to come.

OT passages alluded to in this text and their significance in this new context:

• 2 Kings 1:8. “8 They replied, “A hairy man with a leather belt around his waist.” He said, “It’s Elijah the Tishbite.”” This passage from the history of Israel describes the appearance of Elijah which Matthew also uses to describe John. Matthew’s description of John as similar to Elijah announces the foreseen second coming of Elijah to announce God’s eminent coming which will happen in Jesus.
• Psalms 1:4. “4 The wicked are not like this; instead, they are like chaff that the wind blows away.” In this passage from Psalms, the psalter uses the agrarian metaphor of chaff as the wicked who will be blown away during the final judgment. This is the same metaphor that John uses in this passage.
• Psalms 35:5. “5 Let them be like chaff in the wind, with the angel of the Lord driving them away.” In this passage from Psalms, the psalter uses the agrarian metaphor of chaff as the wicked who will be blown away during the final judgment. This is the same metaphor that John uses in this passage.
• Isaiah 4:4. “4 when the Lord has washed away the filth of the daughters of Zion and cleansed the bloodguilt from the heart of Jerusalem by a spirit of judgment and a spirit of burning.” In this passage Isaiah speaks of a spirit of burning used to purify the daughters of Zion. This would seem to describe Jesus’ baptism of Spirit and fire as being a refining fire to purify God’s people.
• Isaiah 5:24. “24 Therefore, as a tongue of fire consumes straw and as dry grass shrivels in the flame, so their roots will become like something rotten and their blossoms will blow away like dust, for they have rejected the instruction of the Lord of Armies, and they have despised the word of the Holy One of Israel.” In this passage, Isaiah uses the metaphor of fire to describe the annihilation of that which is not acceptable to God. This would seem to speak to John’s metaphor as describing a fire that was meant to destroy in lieu of refining.
• Isaiah 10:33-34. “33 Look, the Lord God of Armies will chop off the branches with terrifying power, and the tall trees will be cut down, the high trees felled.” In this passage from Isaiah, the metaphor of God chopping off and cutting down trees is used. This is a passage that John may have been alluding to when he warned the Jewish religious leaders that God’s ax was at the roots of the tree.
• Isaiah 27:6. “6 In days to come, Jacob will take root. Israel will blossom and bloom and fill the whole world with fruit.” In this passage from his prophecy, Isaiah describes the fruit that Israel produces. This is the expectation that God has for his people that John describes.
• Isaiah 34:9-10. “9 Edom’s streams will be turned into pitch, her soil into sulfur; her land will become burning pitch. 10 It will never go out—day or night. Its smoke will go up forever. It will be desolate, from generation to generation; no one will pass through it forever and ever.” In this passage, Isaiah uses the metaphor of fire to describe the ruin and everlasting fire of Edom. This would seem to speak to John’s metaphor as describing a fire that was meant to destroy in lieu of refining.
• Isaiah 41:15-16. “15 See, I will make you into a sharp threshing board, new, with many teeth. You will thresh mountains and pulverize them and make hills into chaff. 16 You will winnow them and a wind will carry them away, a whirlwind will scatter them. But you will rejoice in the Lord; you will boast in the Holy One of Israel.” In this passage from his prophecy, Isaiah describes how the chaff will be carried away by the wind, but God’s people will rejoice in the Lord. Matthew, through John’s dialogue, may have been alluding to this passage.
• Isaiah 51:1-2. “1 Listen to me, you who pursue righteousness, you who seek the Lord: Look to the rock from which you were cut, and to the quarry from which you were dug. 2 Look to Abraham your father, and to Sarah who gave birth to you. When I called him, he was only one; I blessed him and made him many.” In this passage from his prophecy, Isaiah describes how the God’s people were cut from a rock and became the offspring of Abraham and Sarah. This may be what John was alluding to when he declared to the Jewish religious leaders that God did not need them for he could make offspring of Abraham from stones.
• Isaiah 66:24. “24 “As they leave, they will see the dead bodies of those who have rebelled against me; for their worm will never die, their fire will never go out, and they will be a horror to all humanity.”” In this passage, Isaiah uses the metaphor of a fire that will never go out to describe the ruin those who rebelled against God. This would seem to speak to John’s metaphor as describing a fire that was meant to destroy in lieu of refining.
• Jeremiah 7:20. “20 Therefore, this is what the Lord God says: “Look, my anger—my burning wrath—is about to be poured out on this place, on people and animals, on the tree of the field, and on the produce of the land. My wrath will burn and not be quenched.”” In this passage from his prophecy, Jeremiah speaks of God’s burning wrath being poured out which will not be quenched.
• Ezekiel 17:1-4. In this passage from his prophecy, Ezekiel describes God’s fire/anger as burning forever.
• Daniel 2:35. “35 Then the iron, the fired clay, the bronze, the silver, and the gold were shattered and became like chaff from the summer threshing floors. The wind carried them away, and not a trace of them could be found. But the stone that struck the statue became a great mountain and filled the whole earth.” In this passage from his prophecy, Daniel interprets a dream in which the evil kingdoms of the world will be destroyed and blown away by the winds as if chaff. This is the same metaphor that John uses to describe God separating the righteous from the evil. 
• Hosea 13:3. “3 Therefore, they will be like the morning mist, like the early dew that vanishes, like chaff blown from a threshing floor, or like smoke from a window.” In this passage from his prophecy, Hosea describes how the unrighteous will be blown away and scattered like the chaff on the threshing floor. This is a similar metaphor that John uses in this passage.
• Zechariah 13:9. “9 I will put this third through the fire; I will refine them as silver is refined and test them as gold is tested. They will call on my name, and I will answer them. I will say, ‘They are my people,’ and they will say, ‘The Lord is our God.’”” In this passage from his prophecy, Zechariah describes how God’s people will pass through a fire that will test them and refine them. This would seem to describe the baptism of Jesus with the Spirit and fire as a refining fire for God’s people.
• Malachi 3:2-4. “2 But who can endure the day of his coming? And who will be able to stand when he appears? For he will be like a refiner’s fire and like launderer’s bleach. 3 He will be like a refiner and purifier of silver; he will purify the sons of Levi and refine them like gold and silver. Then they will present offerings to the Lord in righteousness.” In this passage from his prophecy, Malachi describes how God coming will be like a refiner’s fire purifying his people. This would seem to describe the baptism of Jesus with the Spirit and fire as a refining fire for God’s people.
• Malachi 4:5-6. “5 Look, I am going to send you the prophet Elijah before the great and terrible day of the Lord comes. 6 And he will turn the hearts of fathers to their children and the hearts of children to their fathers. Otherwise, I will come and strike the land with a curse.”” In this passage from his prophecy, his final comment, the final verses of the Jewish Bible, Malachi describes the appearance of Elijah coming before the great and terrible day of the Lord. Matthew’s description of John as similar to Elijah announces the foreseen second coming of Elijah to announce God’s eminent coming which will happen in Jesus.

Other Ancient Texts (Greco-Roman or Jewish) alluded to in this text and their significance in the context of this text:

• 1QS 4:20-21. “20 …time of judgement, shall arise in the world for ever. God will then purify every deed of man with this truth; He will refine for Himself the human frame by rooting out all spirit of falsehood from the bounds of his 21 flesh. He will cleanse him of all wicked deeds with the spirit of holiness; like purifying waters He will shed upon him the spirit of truth (to cleanse him) of all abomination and falsehood. And he shall be plunged.” In this passage from the Qumran Community Rule, the author describe how God will refine his people. This suggests that the Jewish people around the time of Jesus had the idea that God would refine his people. This suggests that John’s description of Jesus baptizing with fire was both meant for destruction of some and refining of others. 
• Antiquities 18.118. “118 Now when [many] others came in crowds about him, for they were very greatly moved [or pleased] by hearing his words, Herod, who feared lest the great influence John had over the people might put it into his power and inclination to raise a rebellion, (for they seemed ready to do any thing he should advise,) thought it best, by putting him to death, to prevent any mischief he might cause, and not bring himself into difficulties, by sparing a man who might make him repent of it when it would be too late.” In this passage from his Jewish Antiquities, Josephus records John’s influence among Judeans to the point that it caught Herod’s attention leading to John’s execution. 

Other passages brought to mind by a reading of this one and how this might inform a canonical reading of this text:

• Mark 1:1-8. In this passage from his gospel, Mark introduces John’s ministry as preparing the way for Jesus. Matthew used this passage from Mark as his source.
• Luke 3:1-18.  In this passage from his gospel, Luke introduces John’s ministry as preparing the way for Jesus. Just as Matthew used Mark as his source, so did Luke.
• John 1:19-28. In this passage from his gospel, John introduces John the Baptist’s ministry as preparing the way for Jesus.
• John 15:1-6. In this passage John records Jesus’ teaching about the Father’s role as a gardener who prunes his people who bear fruit so they will bear more fruit but cuts off his people who do not bear fruit and throws them into the unquenchable fire. Jesus’ description of the Father as a gardener is consistent with the Baptist’s description of Jesus’ baptism fits both as a destroying and a refining fire.
• Galatians 3:29. “29 And if you belong to Christ, then you are Abraham’s seed, heirs according to the promise.” In this passage from his letter to the church in Galatia, Paul describes how there is no longer a separation between the Jews and Greeks, but that anyone who belongs to Christ is a seed of Abraham. This passage is in agreement with John’s declaration that God could raise sons of Abraham from stones and that being a physical descendant of Abraham does not guarantee entrance into God’s kingdom.

This passage is the “story of God and God’s people”. In this passage, Matthew introduces John the Baptist who was charged with announcing the coming ministry of Jesus to the Jewish people. John warned the Jewish people that they needed to repent and make their paths straight for God’s coming kingdom. This time of repentance continues today as Jesus’ Church awaits God’ coming judgment. God’s people need to understand God’s patience as mercy and not complacency. Osborne states that, “the kingdom of God has come and is coming, and the people of God live between the ages, feeling the tension between the already and the not yet. In the Messiah the kingdom has arrived, yet the events have only been inaugurated, and the final stage is in the future” (p. 111). This is the “story of God and God’s people”.

Matthew 3:11b (CSB)

He himself will baptize you with the Holy Spirit and fire.

Main Verbs

(will) Baptize

Verbs

(will) Baptize

• Tense – Future
• Mood – Indicative
• Voice – Active

Genre

(See Introduction)

Matthew 1:1 - 4:16. France states that, “Matthew is aiming to present an account not just of a historical figure (Jesus of Nazareth) but of the long awaited deliverer of God’s people Israel” (p. 25).

Matthew 4:1-11. This passage is a narrative in a gospel.

Demarcation of the Text

All of the English translations surveyed demarcate this passage as one cohesive section entitled The Temptation of Jesus (CSB).

• David E. Garland. Garland demarcates this passage as one cohesive section entitled God’s Son Who Vanquishes Satan.
• Craig S. Keener. Keener demarcates this passage as belonging to one cohesive section entitled God’s Son Passes the Test.
• R. T. France. France demarcates this passage as belonging to one cohesive section entitled The Testing of the Son of God: The Messiah as the True Israel.
• Grant R. Osborne. Osborne demarcates this passage as belonging to one cohesive section entitled The Testing/Temptation of Jesus.

Matthew begins this passage with the textual marker that states, “1 Then Jesus was led…”. This signals a change in the scene as Jesus changes locations. In addition to the change in locations the characters and the theme in the next episode are different from the proceeding passage.

Matthew has written his gospel in such a way that each episode tells a story and frames Jesus’ life and teaching to communicate certain points about the kingdom of God that Jesus is inaugurating. To add or subtract verses from the way Matthew has constructed his gospel confuses the points that Jesus is making.

The Argument of the Text

• Narrative analysis. This passage is closely related to the previous passage. In the previous episode, Matthew shares the inauguration of Jesus’ ministry through his baptism by John and the announcement by the Father of Jesus’ identity. In this passage, Matthew details the next step in the inauguration of Jesus’ ministry: his testing in the wilderness.
• Character analysis. There are two characters in this scene: Jesus and the Tempter. This passage is full of dialogue between both characters and is full of information provided by Matthew as the narrator.
• Structural analysis.
  • Matthew 1:1 – 4:23. Keener outlines how the initial section of Matthew’s Gospel fits the common outline of an ancient biography. Keener states that, “Ancient biographies could open with the subject’s public vocation, as in Mark, but often began by rehearsing the background of the central character. Such background might include a noble or prominent ancestry (Mt 1:1-17), virtuous parents (1:18-25), childhood background that introduced themes relevant to the subjects later public activity (2:1-23), the attestation of others to the person’s character (3:1-17), including that of the person’s adherents (4:18-25), and qualifying tests through which the person’s character was proved (4:1-11). Such introductory comments set the tone for the whole of the work that would follow” (p. 51).
  • Matthew 3:1 – 4:25. Keener demarcates this section entitled Preparation for Public Ministry. Keener states that, “Ancient biographies could include other introductory qualifications, and Matthew is no exception: he reports the attestation of the prophet John, of the heavenly voice and of Jesus’ success in testing” (p. 75).
  • Matthew 4:1-11. Osborne states that, “This is a Q story, closely parallel to Luke 4:1-13 yet with a couple redactional changes, such as reversing the final two temptations… There is obviously a three-part structure in which Jesus is confronted by Satan three times (vv. 3-4, 5-7, 8-10) and fends him off by quoting Scripture” (p. 129).

In this passage Jesus is “led up by the Spirit into the wilderness to be tempted…” It may seem remarkable that it was the Holy Spirit who led Jesus into temptation. Looking at this passage through the lens of temptation presents one perspective. Perhaps a better perspective is to see this passage as a test and not a temptation. Jesus is tested before he is fully commissioned into his world changing ministry. The devil does his job trying to get Jesus to make a mistake. But Jesus, as the perfect Son of God, resists the temptations. Keener states that, “Jesus quotes three texts from Deuteronomy, all of them commandments that Israel failed to obey but that Jesus is determined to obey” (p. 88). Keener states that, “The devil tempts Jesus to abuse his calling and power for selfish ends” (p. 90).

In this passage decisions on how to react to the characters in the scene come from the information presented by the narrator and dialogue from the characters. Matthew, as the narrator, combines information regarding the scene with dialogue from the characters.

The issues in this passage:

• Jesus is led by the Holy Spirit into the wilderness to be tempted. It is the Holy Spirit who leads Jesus into the wilderness to be tested. Jesus needed to overcome temptation to prove he was pure and spotless. Jesus needed to overcome temptation to prove he was worthing of the calling the Father had on his life. Garland states that, “Jesus, conceived by the Spirit and endowed with the Spirit, is now led by the Spirit into the wilderness to be tested by the devil” (p. 38). Keener states that, “Matthew expressly informs us that the purpose of the Spirit’s first leading of God’s Son was that he might be tested! Like most heroic predecessors in biblical history (Abraham, Joseph, Moses, David, Job), Jesus had to pass a period of testing before beginning his public ministry” (p. 89). France states that, “the “testing/tempting” is to be carried out by the devil, the whole experience takes place under the guidance of the Spirit and therefore according to the purpose of God” (p. 126). France points out that, “to be in the wilderness was to be prepared for a new beginning with God” (p. 129).
• Jesus fasted for forty days and for forty nights. Forty days would be a very long time to fast. These forty days of fasting would have been dedicated to God and spent in prayer. France states that, “Matthew gives us no means of knowing whether Jesu’ fast for this period was deliberately self-imposed or simply the result of lack of available food in the wilderness” (p. 130). Osborne states that, “Forty days and nights of fasting (abstaining from food [probably not from water] to commune with God) reflects Israel’s forty-year wandering as well as the forty-day fasts of Moses and Elijah” (p. 132). 
• The tempter tempts Jesus to turn stones into bread. At Jesus’ weakest point and at his highest point of hunger, the tempter challenges Jesus to use his authority as God to turn stones into bread. To do so however would have been a misuse of Jesus’ authority. Jesus’ authority over nature was not to be used for his own pleasure. Jesus’ authority over nature was to bring God’s kingdom to earth. Osborne states that, “In effect Satan is also saying, “We know you are Son of God; now prove it by helping yourself.” So the issue is whether Jesus will do it God’s way or his own way” (p. 132).
• Jesus quotes scripture to rebuff the devil. Jesus uses the greatest weapon available to rebuff temptation – God’s own words. Keener states that, “Even after a forty-day fast, and though Jesus had power to multiply food for the crowds, he resisted the temptation to turn stones into bread. Where magicians manipulated spiritual power and formulas, Jesus acted from an intimate, obedient personal relationship with his Father” (p. 91). France states that, “It is Jesus’ filial trust that is under examination, not his messianic agenda” (p. 131)”. Osborne states that, “Jesus is reliving (corporate identity) Israel’s wilderness experience but without yielding to the temptation” (p. 133).
• The devil tempts to throw himself down and uses scripture to assure that the Father will save him. The devil takes Jesus to the highest heights and challenges Jesus’ role as God’s beloved Son to test God’s willingness to protect Jesus. Similar to Jesus’ authority over nature, Jesus’ identity as the beloved Son of God was not to be tested. Keener states that, “the devil wants Jesus to presume on his relationship with God to act as if God were there to serve his Son rather than the reverse. Religious teachers later echo Satan’s theology: if Jesus is God’s Son, let God rescue him from the cross” (p. 92). France states that, “A similar assumption lies behind the later “temptation” to come down from the cross “if you are the Son of God” (27:40). The vivid imagery of the psalm envisages some of the hazards which may be expected to confront God’s people, and promises God’s protection from them, but it does not suggest that they should take the initiative in courting such dangers” (p. 133). Osborne states that, “As before, Satan takes a truth (God’s protecting his own) and turns it into a self-centered act” (p. 134).
• Jesus quotes scripture to rebuff the devil. For the second time in this episode Jesus uses the greatest weapon available to rebuff temptation – God’s own words. Garland states that, “Jesus will not impugn God’s power or faithfulness by putting them to the test” (p. 40). Osborne states that, “Israel failed the test at Massah; Jesus relives that experience but emerges triumphant” (p. 134).
• The devil offers to give Jesus all the kingdoms of the world if Jesus worships him. The devil presents to Jesus all of the kingdoms of the world and their splendor. The devil offers Jesus the world if he only bows and worships the devil. This may not seem like much of a temptation as Jesus was God and ruled over all of the earth anyway. However, when one considers the rejection and suffering that Jesus will endure at the hands of the worldly authorities this can be an enticing temptation. Garland states that, “It can all be his if he would only worship the devil – no need to follow the hard road of obedience that will lead to the cross” (p. 39). France states that, “the more subtle suggestions of the first two proposals are succeeded by a blatant challenge to God’s authority when the devil “drops the disguise” and the central issue is brought into the open” (p. 126). France goes on to state that, “Universal dominion over all peoples is a theme of some OT hopes for the people of God or their royal Messiah” (p. 134). France concludes that, “eventually Jesus is able to claim on another mountain that “all authority has been given to me,” it will be as a result not of kowtowing to Satan but of suffering in obedience to God’s purpose, and then it will be all authority not only on earth but also in heaven, and authority which the devil was not able to offer” (p. 135). Osborne states that, “God had allowed Satan certain authority in this world, and Satan is offering this to Jesus… Jesus is to have dominion over the world as the Son of Man, but that will be much later after he suffered as the atoning sacrifice for humankind. This temptation is to take it now, on his terms, not God’s” (p. 135).
• Jesus again quotes scripture to rebuff Satan and to command him to go away. For the third time in this episode Jesus uses the greatest weapon available to rebuff temptation – God’s own words. Jesus then commands Satan to go away. Garland states that, “Jesus, however, will not submit to false gods and forcefully dismisses the devil” (p. 40). France states that, “Jesus is not just terminating the interview: he is sending his adversary packing” (p. 136).
• The devil left Jesus and the angels began to serve him. The devil obeys Jesus’ command, and Jesus is then restored by angels. France states that, “the angels thus fulfill their protective role as it was promised in the devil’s quotation from Ps 91:11. Jesus will later claim to have legions of angels at his call in case of need, though again he will decline to call on them” (p. 136). Osborne states that, “God will deliver those who trust in him” (p. 136).

Matthew gets his message across in this passage by providing the introductory material which sets the stage for the scene and then weaves in dialogue from the characters while filling in the gaps with narrative information.

This passage is about the righteousness of Jesus’. When Jesus is at his weakest, the tempter approaches him and tests Jesus’ resolve. Jesus looks to the word of God to provide the truth he needs to lean on to pass the test. Jesus proves that he is totally committed to the will of His Father.

• Garland states that, “Jesus recapitulates the history of God’s covenant son, Israel; but he proves true at the very points where Israel failed: hunger, testing God’s faithfulness, and idolatry… The temptation challenges Jesus to test God as Israel did” (p. 39).
• Keener states that, “(1) Jesus’ testing recalls that of Israel in the wilderness… (2) Jesus provides a model for tested believers. (3) The narrative affirms a correct understanding of Jesus’ messiahship as against contemporary political or militaristic interpretations. Clues within the narrative and the rest of Matthew indicate that the narrative functions in all three ways” (p. 87-8).
• Osborne states that, “Jesus is obedient to the will of his Father… His final obedience will be the cross, but prior to that Satan tests his “commitment to the will of his Father” and the reality of Jesus as the Son of God. Jesus triumphs and shows himself to be “the true Israel, the ‘Son of God’ through whom God’s redemptive purpose for his people is now at last to reach its fulfillment”” (p. 128). Osborne concludes that, “Satan three times tries to deceive Jesus into placing self-interest above obeying his Father’s will” (p. 131).

The Co-text

Situation of Text in Larger Presentation:

In the previous episode, Matthew describes the inauguration of Jesus’ public ministry when he is baptized by John to fulfill all righteousness. After Jesus’ obedience, the Holy Spirit anoints Jesus, and the Father affirms Jesus’ identity. This sets the scene for this passage in which Jesus’ loyalty to the will of God is tested. Jesus uses the very words of God to stand up against temptation.

Development of Important Words/Motifs:

• Led by the Spirit. Before a person can be led by the Spirit they must believe in the Holy Spirit. Before a person can be led by the Spirit, they must be sensitive to the Spirit’s leading. Osborne states that, “It is a Spirit-led impetus that leads Jesus to head into the wilderness” (p. 131).
• Wilderness. For the Israelites the wilderness has always been a time of testing and training. Moses was in the wilderness for forty years after he committed murder and before he was called by God to lead the Israelites out of captivity. The Israelites spent forty years in the wilderness as a testing before they proved faithful to trust God to lead them into the promised land. It was the Holy Spirit who led Jesus into the wilderness so he could be vetted and prove worthy of the mission the Father had given him. Garland states that, “The wilderness was traditionally a place of testing and was presumed to be haunted by demons and things that go bump in the night” (p. 38). France states that, “The story of the testing in the wilderness is thus an elaborative typological presentation of Jesus as himself the true Israel, the “Son of God” through whom God’s redemptive purpose for his people is now at last to reach its fulfillment” (p. 128). Osborne points out that, ““Wilderness” in Scripture has three uses, all found here: it is the habitation of demons; it is the place of testing, especially for Israel; and it is the place of divine comfort” (p. 131).
• Tempted. The fact that the Holy Spirit led Jesus into the wilderness to be “tempted” can be difficult for Christians to grasp. The Apostle Paul states that God does not tempt. It is important for God’s people to realize that the Hebrew/Greek word can be translated as both tempted or tested. In this episode, the Holy Spirit leads Jesus into the wilderness so that he can be tested and prove himself worthy of the Father’s mission to redeem the world. Osborne points out that, “peiraxo” has two meanings “test” and “temptation.” As in Jas 1:13, God does not tempt, but God does test. This test for Jesus becomes a temptation via Satan and the flesh. So in this narrative, God is testing Jesus (note that the Spirit leads Jesus to the place of testing), and Satan is tempting him. As in the baptism narrative, Jesus aligns himself with the dilemma of humankind, this time in terms of temptation” (p. 131).
• Fasted. Fasting is a spiritual discipline practiced by many religions. Most people may think of abstinence from food when they hear of fasting. Abstinence from food can be fasting, but many other things can be abstained from as well which would be considered fasting. Fasting for Jews was a way to show their devotion to God. It is a way to abstain from a want or a need and to use that time to devote oneself wholly to God.
• Satan, Tempter, Devil. France states that, “In this passage we meet the same character under three names, “the devil,” “the tempter”, and “Satan”. In 12:24 he will appear as “Beelzebul, the ruler of the demons,” and in 13:19 as “the evil one.” The term “the devil” and “Satan” (which originate respectively from Greek and Hebrew terms for an “accuser” or “opponent”) are virtually interchangeable in the gospel tradition, as throughout the NT” (p. 129). Regarding Matthew’s description of “the tempter” in verse three, France states that this title was “a description of his role in context” (p. 130). France points out regarding the tempter that, “he is understood to have real power in the present age, though always under the perspective of the ultimate victory of God. And as such he can offer power and glory, but not ultimate fulfillment, still less an authority in accordance with the will of God” (p. 135). Osborne states that, “The devil (the Greek) or Satan (the Hebrew, both meaning “accuser, slanderer”)” (p. 131).

Openness to Interpretive Possibilities:

Without reading further one may not see that Jesus will again resist the same things he was tempted with in the wilderness. Jesus’ temptation in the wilderness was a test to see if he would resist those temptations later in his ministry when the entire Palestinian world would be watching.

• Jesus will go without. Throughout Jesus’ public ministry he often went without. Jesus could have created his own riches, but instead he claimed not home. Jesus did not live as a royal prince. Jesus did use his authority over nature to provide food and other necessities, but only for those in need.
• Jesus resists calling upon God. Specifically, while Jesus was on the cross being crucified, he is tempted to call upon God to save him. The crowds even say that they will believe in him as the Son of God if he comes down off the cross. Jesus resisted that temptation. To come down off of the cross would have failed the mission. It was death on the cross that he had come. France states that, “The devil’s temptation will be echoed by the crowd who call on Jesus to come down from the cross “if you are the Son of God” (p. 127).
• Jesus resists taking over the kingdoms of the world. The Jewish and Roman authorities challenged Jesus’ identity. It would have been tempting for any human for Jesus to show his true authority. But the kingdoms of the world would have been a failed mission. It was the kingdom of God that Jesus was bringing to the world.

Context

(See Introduction - The Audience) 

(See Introduction - The Context) 

The Interface of Contexts:

This passage appeals to the cultural conventions of distribution of power. The tempter tested Jesus with earthly things. These indeed would have been temptations. Jesus’ life would have been much easier, and he would have had an even greater following. But that would have been a failed mission. Jesus did not come to earth to be the king of the world. Jesus came to earth to save the world so they could experience God’s kingdom. Osborne points out that, “The final event that lunches Jesus’ messianic ministry is the testing of Jesu. IN the ancient world all sons of the king had to be texted and prove their right to the throne, and the heroes of the OT were put to the text before their ministries as well” (p. 128).

This passage stands in tension with the world it addresses as the Jewish people were looking for a Messiah who would defeat Rome, kick them out of Jerusalem, and return the temple to his former glory. Jesus could have accomplished that. But that was not the mission given to him by the Father. The mission given to him by the Father was to accomplish what only he could accomplish.

Not only in the world, but even in the Church itself, it is tempting to align with the world’s idea of what success and authority look like. Many Christian leaders mimic the leadership of the world. But authority in God’s kingdom looks very different than authority and citizenship in God’s kingdom. Garland states that, “Jesus’ obedient submission to the will of God when tested after his baptism provides a model for the newly baptized disciple who can also expect trials” (p. 39). Keener states that, “This narrative warns all of us whom God has called not to let the world define the content of our call” (p. 90).

Intertext

(See Introduction - The Intertext)

OT passages explicitly cited in this text and their significance in this new context:

• Deuteronomy 8:3. “3 He humbled you by letting you go hungry; then he gave you manna to eat, which you and your ancestors had not known, so that you might learn that man does not live on bread alone but on every word that comes from the mouth of the Lord.” Jesus uses this Old Testament scripture to rebuff the devil’s temptation for Jesus to take matters into his own hands by changing stones into bread to eat.
• Psalms 91:11-12. “11 For he will give his angels orders concerning you, to protect you in all your ways. 12 They will support you with their hands so that you will not strike your foot against a stone.” The devil uses this Old Testament scripture to tempt Jesus to do something that will force the Father to save him.
• Deuteronomy 6:16. “16 Do not test the Lord your God as you tested him at Massah.” Jesus uses this Old Testament scripture to rebuff the devil’s temptation for Jesus to test God that he will save him from danger.
• Deuteronomy 6:13-14. “13 Fear the Lord your God, worship him, and take your oaths in his name. 14 Do not follow other gods, the gods of the peoples around you…” Jesus uses this Old Testament scripture to rebuff the devil’s temptation for Jesus to worship the devil and gain the all the kingdoms of the world.

OT passages alluded to in this text and their significance in this new context:

• Exodus 16. In this passage, the Israelites complained to Moses because they were in the wilderness and did not know where their food would come from. The Israelites did not trust God to provide for them. In contrast, when Jesus was hungry in the wilderness and tempted by the devil to turn stones into bread, he trusted that the Father would provide for his needs.
• Exodus 17. Similar to Exodus 16, in this passage the Israelites complain to Moses and test God in his provision for them.
• Exodus 32. In this passage, when Moses does not reappear from meeting with God on the mountain, the Israelites collect and melt down all their gold so that Aaron can make a golden calf for the Israelites to worship. During Jesus’ testing in the wilderness the devil tempts Jesus to worship him. Unlike the Israelites in the wilderness, Jesus passes the test by refusing to worship anything other than his Father.
• Exodus 34:28. “28 Moses was there with the Lord forty days and forty nights; he did not eat food or drink water. He wrote the Ten Commandments, the words of the covenant, on the tablets.” Jesus’ forty days of fasting in the wilderness was not unique. In this passage from the history of the Israelites, Moses also fasts for forty days and forty nights while he is with God receiving the Ten Commandments. 
• Numbers 14:34. “34 You will bear the consequences of your iniquities forty years based on the number of the forty days that you scouted the land, a year for each day. You will know my displeasure.” In this passage from the history of the Israelites, God delivers the consequences of the Israelites failing the test of relying on his faithfulness. Twelve men were sent in to survey the promise land for forty days before they returned to the Israelite camp to deliver their findings. Similarly, Jesus fasted in the wilderness for forty days before being tested by the devil.
• Deuteronomy 1:31-32. “31 And you saw in the wilderness how the Lord your God carried you as a man carries his son all along the way you traveled until you reached this place.  32 But in spite of this you did not trust the Lord your God…” In this passage from the history of the Israelites, God reminds his people how he went before them while they were in the wilderness. God reminds them that even though he was visibly with them they did not trust. In comparison, Jesus’ test in the wilderness revealed his complete trust in the Father.
• Deuteronomy 6:16. “16 Do not test the Lord your God as you tested him at Massah.” In this passage from the history of Israel, Moses exhorts God’s people not to test God like they did at Massah. Matthew describes how Jesus, although hungry, did not test God, but trusted the Father to provide for all of his needs.
• Deuteronomy 8:2. “2 Remember that the Lord your God led you on the entire journey these forty years in the wilderness, so that he might humble you and test you to know what was in your heart, whether or not you would keep his commands.” In this passage from Israel’s history, Moses reminds the Israelites of their journey in the wilderness and how God was testing their faithfulness. Similarly, Jesus was tested in the wilderness to reveal his character and his preparedness for the mission the Father was giving him.
• Deuteronomy 8:15-16. “15 He led you through the great and terrible wilderness with its poisonous snakes and scorpions, a thirsty land where there was no water. He brought water out of the flint rock for you. 16 He fed you in the wilderness with manna, which your ancestors had not known, in order to humble and test you, so that in the end he might cause you to prosper.” In this passage from the history of Israel, Moses reminds the Israelites of God’s provision in the wilderness. In Matthew 4, Jesus trusts in the Father to provide for all of his needs.
• 1 Kings 19:4-8. “5 Then he lay down and slept under the broom tree. Suddenly, an angel touched him. The angel told him, “Get up and eat.” 6 Then he looked, and there at his head was a loaf of bread baked over hot stones, and a jug of water. So he ate and drank and lay down again. 7 Then the angel of the Lord returned for a second time and touched him. He said, “Get up and eat, or the journey will be too much for you.”” In this passage from the history of Israel, Elijah is tended to by the angels of the Lord. Similarly, after Jesus’ testing in the wilderness he is restored through the ministering of angels from the Lord.
• Job 1:6-12. In this passage from the narrative of Job, Satan (Or the adversary) and the Lord discuss the character of Job. The Lord releases Satan to test Job, except Satan was not allowed to harm Job himself. Similarly, the Lord released Satan to test the character of Jesus in the wilderness just before he begins his Messianic mission. 
• Job 2:1-7. In this passage from the narrative of Job, Satan and the Lord again discuss the character of Job after Satan has ravaged Job’s family and possessions. The Lord then releases Satan to test Job by inflicting Job’s body. Similarly, the Lord released Satan to test the character of Jesus in the wilderness just before he begins his Messianic mission.  
• Psalms 2:8. “7 I will declare the Lord’s decree. He said to me, “You are my Son; today I have become your Father. 8 Ask of me, and I will make the nations your inheritance and the ends of the earth your possession. 9 You will break them with an iron scepter; you will shatter them like pottery.”” In this passage from a Messianic psalm, the psalter describes that the Father will give his Son anything he asks. This was part of the devil’s temptation of Jesus. The devil was tempting Jesus to force his Father to serve him instead of him serving his Father.
• Isaiah 34:14. “14 The desert creatures will meet hyenas, and one wild goat will call to another. Indeed, the night birds will stay there and will find a resting place.” In this passage from his book of prophecy, Isaiah describes the types of creatures who roam the wilderness. It is a place for wild creatures not a place to live.
• Daniel 7:13-14. “13 I continued watching in the night visions, and suddenly one like a son of man was coming with the clouds of heaven. He approached the Ancient of Days and was escorted before him. 14 He was given dominion and glory and a kingdom, so that those of every people, nation, and language should serve him. His dominion is an everlasting dominion that will not pass away, and his kingdom is one that will not be destroyed.” In this passage from his book of prophecy, Daniel describes seeing one like a son of man being escorted by the Ancient of Days. This one like a son of man will be given dominion and glory and a kingdom over all people. When Jesus is tempted by the devil to gain all the kingdoms of the world by worshiping him, Jesus choses the road of the cross so that he can be worthy of being given all kingdoms in heaven and earth by his Father the Ancient of Days.

Other passages brought to mind by a reading of this one and how this might inform a canonical reading of this text:

• Mark 1:12-13. “12 Immediately the Spirit drove him into the wilderness. 13 He was in the wilderness forty days, being tempted by Satan. He was with the wild animals, and the angels were serving him.” This is Mark’s version of Matthew 4:1-11.
• Luke 4:1-13. This is Luke’s version of Matthew 4:1-11.
• John 12:31. “31 Now is the judgment of this world. Now the ruler of this world will be cast out.” In this passage from his Gospel, John records Jesus’ words just days before his crucifixion that the ruler of this world, the devil, is being cast out.
• John 14:30. “30 I will not talk with you much longer, because the ruler of the world is coming. He has no power over me.” In this passage from his Gospel, John records Jesus’ words on the night before his crucifixion that the ruler of this world, the devil, no power over him. Just as Jesus resisted the devil’s temptation in the wilderness, later he will continue to follow through with the Father’s plan to go to the cross.
• 1 Corinthians 10:13. “13 No temptation has come upon you except what is common to humanity. But God is faithful; he will not allow you to be tempted beyond what you are able, but with the temptation he will also provide the way out so that you may be able to bear it.” In this passage from his first letter to the church in Corinth, Paul declares that no temptation has seized a person in which they were unable to resist. Jesus in the wilderness is the perfect example of this truth. Jesus was able to stand against temptation as his Father provided the way out – His scripture.
• James 4:7. “7 Therefore, submit to God. Resist the devil, and he will flee from you.” In this letter to the Church, James exhorts God’s people to resist the devil with the promise that when they do the devil will flee.
• 1 Peter 5:8-9. “8 Be sober-minded, be alert. Your adversary the devil is prowling around like a roaring lion, looking for anyone he can devour. 9 Resist him, firm in the faith, knowing that the same kind of sufferings are being experienced by your fellow believers throughout the world.” In this letter to the Church, Peter admits that the devil is a worthy adversary, but promises his audience that the devil can be resisted and that fellow Jesus followers are also experiencing testing.

This passage is the “story of God and God’s people”. In this passage, Matthew records Jesus standing up against the temptation of the devil. Through his victory over temptation, Jesus proved himself worthy and is prepared for the mission God has given him. While the tempter tried to get Jesus to accept a different mission, Jesus proves his readiness. Garland states that, “The testing establishes how Jesus will pursue his messianic ministry” (p. 38). Garland concludes that, “On the mountain at the end of the story, Jesus announces to his disciples that he has been given authority over all that is visible and invisible. That comes about only after he has obediently gone to the cross” (p. 40-1). This is the “story of God and God’s people”.

Matthew 3:17 (CSB)

1 Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil.

Main Verbs

(was) Led

(be) Tempted

Verbs

(was) Led

• Tense – Past
• Mood – Indicative
• Voice – Passive

(be) Tempted

• Tense – Past
• Mood – Indicative
• Voice – Passive

Genre

(See Introduction)

Matthew 4:18-22. This passage is a narrative in a gospel. Osborne states that in this passage “Jesus begins to gather together the messianic community, the church, and to deliver its marching orders” (p. 146).

Demarcation of the Text

All of the English translations surveyed, with the exception of the MSG paraphrase, demarcate this passage as one cohesive section entitled The First Disciples (CSB).

• David E. Garland. Garland demarcates this passage as belonging to a longer section that includes 4:17-25 entitled Jesus’ Debut: Authority and Compassion.
• Craig S. Keener. Keener demarcates this passage to include 4:17-22 entitled Abandoning All for the Kingdom.
• R. T. France. France demarcates this passage as belonging to one cohesive section entitled The Founding of the Messianic Community.
• Grant R. Osborne. Osborne demarcates this passage as belonging to one cohesive section entitled The Call of the Disciples.

Matthew begins this passage with the textual marker that states, “18 As he was walking along the Sea of Galilee”. This signals a change in the scene from Matthew’s general description of Jesus’ mission taking place in the region of Galilee to specific act of Jesus’ ministry. From there the theme changes from the previous episode as Matthew describes Jesus’ selection of men whom he is calling to become his closest disciples.

Matthew has written his gospel in such a way that each episode tells a story and frames Jesus’ life and teaching to communicate certain points about the kingdom of God that Jesus is inaugurating. To add or subtract verses from the way Matthew has constructed his gospel confuses the points that Jesus is making.

The Argument of the Text

• Narrative analysis. In the previous passage Matthew informed his audience that John was arrested leading Jesus to travel north to Galilee proclaiming the coming of God’s kingdom in that region of Palestine. Now, in this passage, Matthew describes Jesus’ ministry in specific detail as Jesus selects men to become his closest disciples.
• Character analysis. There are five characters in this scene: Jesus, Peter and Andrew, and James and John. Matthew describes how Jesus called to the two pairs to come and follow him so they could become fishers of men. At the time when Jesus calls the pair of brother, they are all at work tending their nets. Matthew describes that both pairs dropped what they were doing to follow Jesus immediately. The only dialogue in this passage is the one line from Jesus as he calls the brothers to follow him so they can become fishers of men. The remainder of the episode is described by Matthew as the narrator.
• Structural analysis.
  • Matthew 1:1 – 4:23. Keener outlines how the initial section of Matthew’s Gospel fits the common outline of an ancient biography. Keener states that, “Ancient biographies could open with the subject’s public vocation, as in Mark, but often began by rehearsing the background of the central character. Such background might include a noble or prominent ancestry (Mt 1:1-17), virtuous parents (1:18-25), childhood background that introduced themes relevant to the subjects later public activity (2:1-23), the attestation of others to the person’s character (3:1-17), including that of the person’s adherents (4:18-25), and qualifying tests through which the person’s character was proved (4:1-11). Such introductory comments set the tone for the whole of the work that would follow” (p. 51).
  • Matthew 3:1 – 4:25. Keener demarcates this section entitled Preparation for Public Ministry. Keener states that, “Ancient biographies could include other introductory qualifications, and Matthew is no exception: he reports the attestation of the prophet John, of the heavenly voice and of Jesus’ success in testing” (p. 75).
  • Matthew 4:17 – 11:1. Garland entitles this section of Matthew’s gospel “Teaching, Healing, and Calling Lost Sheep.” Garland states that, “The phrase “From then Jesus began to preach and to say: repent, the kingdom of heaven is at hand” is the heading of the second major division of the Gospel, which presents Jesus’ public ministry to Israel” (p. 47).
  • Matthew 4:18-22. France states that, “As a transitional passage it relates both to what precedes, the dawning of the light in Galilee, and to what follows, the whole Galilean proclamation as set out in 4:18-16:20” (p. 139).

In this passage Jesus is walking along the Sea of Galilee when he passes two brothers working at their profession as fishermen. Jesus calls them to follow him. Taken alone, Matthew’s description is startling that Peter and Andrew immediately drop what they are doing to follow Jesus. If his audience does not get the point from Jesus’ interaction with Peter and Andrew, Matthew makes it clear with James and John. Not only are James and John working at their profession as fishermen, but as soon as Jesus calls them to follow him, they drop what they are doing immediately and leave the family business and the remainder of the day’s work to their elder father. It seems startling that these four men would leave their professions and their families behind to follow this strange man walking along the beach. In this passage, Matthew’s focus is upon the tremendous call Jesus places upon his disciples’ lives. That is important to understand. While this was not the first interaction between Jesus and the fisherman, Matthew tells the story in this way so that his audience, who because of their current circumstances needed to hear this version, will understand the sacrifice required to follow Jesus. Matthew assures his audience that they are not being asked to do something that others before them have not done. Matthew’s audience are not the first to risk everything for Jesus. Matthew’s audience know the sacrifice the four fishermen made and how that turned out for them – they became the foundation upon which Jesus ushered in God’s kingdom on earth. Matthew is communicating to his audience that it is now their turn to carry the mantel of Jesus’ Church.

In this passage decisions on how to react to the characters in the scene come from the information presented by the narrator.

The issues in this passage:

• Jesus, seeing Peter and Andrew at work, call to them to follow him so they can become fishers of men. In the first century Near East, it was most common for young males to grow up along side their fathers and follow in the family business. Jesus did so. Jesus seemingly worked alongside his father, Joseph, in the workshop and became a carpenter. This seems to be the situation here as these two brothers were working together in the family business. France points out that, “What Jesus issues here is not even an invitation, but rather a demand. Such a summons is more typical of a prophet than of a rabbi” (p. 147).
• Immediately, Peter and Andrew left their nets and followed Jesus. Matthew had previously informed his audience that when Jesus saw Peter and James they were in the act of “casting a net into the sea.” Matthew describes that the brothers immediately left their nets to follow Jesus. Matthew does not recount whether the brothers hauled in the net, they certainly did not sort the catch or bring it to shore to be taken to the market. Matthew makes it clear that Peter and Andrew turned and left their business and their lives behind to follow Jesus.
• Jesus sees James and John preparing their nets with their father. There is no mention of additional family or crew members helping Peter and Andrew. But with James and John, Matthew makes it clear that fishing was a family exercise as the brothers are in the boat working alongside their father.
• When Jesus calls James and John to follow him, not only do they leave their profession behind, but they also leave their families behind. If Matthew’s audience did not get the point with Peter and Andrew, it becomes clear with James and John. Not only does Matthew describe them immediately dropping the nets they were tending, but they also left their father alone in the boat. France states that, “the inclusion of the boat and the men’s father makes the radical nature of their renunciation even more graphic” (p. 148). Garland states that, “The instant response of the fisherman, however, illustrates what the call to repentance is all about. Repentance is not simply remorse and a desire to turn over a new leaf. It is the readiness to heed Jesus’ call “immediately” and to leave everything to follow him. It requires a total reordering of priorities in life and unreserved commitment to Jesus” (p. 49). France states that, “the suddenness with which Zebedee is left behind in the boat suggests an unpremeditated action… This call story portrays a sudden and complete change of lifestyle, involving “leaving” both work and family” (p. 146). Osborne states that, “The radical nature of Jesus’ demand leaves no room for farewells” (p. 148).

Matthew gets his message across in this passage by providing most of the narrative information with one line of dialogue from Jesus.

It seems there must be more to the story of the pairs of brothers that lead them to leave their world behind to follow Jesus. By mixing the information from the other Gospels it becomes clear that there is more to the story. The assumption is that Matthew and his audience knew the rest of the story and it did not need to be explained. Osborne states that, “This was not the first time he met them, for they had already become followers shortly after Jesus was baptized by John; some or all of them were probably John’s disciples and switched to follow Jesus” (p. 148). However, it is vital that Matthew’s gospel is understood for what Matthew intended. Matthew’s purpose in this episode was to show the radical sacrifice following him demands. Osborne states that, “This prior relationship is not part of Matthew’s story, since he wishes to emphasize Jesus’ authoritative call and the disciples’ immediate response. Still, this call is not out of the blue, for Jesus knew them beforehand” (p. 148).

• Luke 5:1-11. In this passage from his gospel, Luke presents a different view of Peter’s call. In Luke’s episode, Jesus uses Peter’s boat to preach from to a large crowd. After Jesus is finished teaching, he tells Peter to cast his net. Peter hauls in such a large catch the nets begin to break. It is after this interaction that Jesus calls Peter to become his disciple. Luke’s episode focusses on Jesus’ sovereignty. Peter had listened to Jesus teach. After teaching, Jesus – a carpenter and not a fisherman – directs Peter to cast his net. Peter obliges Jesus even though he and his experienced crew had “worked hard all night long and caught nothing.” Peter is stunned when his nets begin to break because of the large catch. He is forced to call “to their partners (Andrew and John?) in the other boat to come and help them; they came and filled both boats so full that they began to sink.” Peter immediately prostrates himself before Jesus claiming his unworthiness before Jesus. It is at that moment when Jesus calls Peter to become a fisher of men and the rock upon which his church will be built.
• John 1:29-42. In his gospel, John presents Jesus’ call upon his core disciples from a different perspective. John explains that Andrew, if not all four, was originally a disciple of John the Baptist. John had told Andrew that the Lamb of God was coming. The next day, Jesus shows up at the Jordan to be baptized. It is at that moment when John tells Andrew that Jesus is the Messiah. Andrew responds by following Jesus and spending the day with him. Andrew then goes and tells Peter that he had found the Messiah. Andrew takes Peter to Jesus, and it is at that moment when Jesus changes Simon’s name to Peter.

This passage is about Jesus calling four men who would become his closest disciples. Matthew describes that the four immediately left their world behind – their professions and their families – to follow Jesus. Keener states that, “In 4:18-22 the One whom the Father called now calls others who will advance his mission. Jesus’ call to leave profession and family was radical, the sort of demand that only the most radical teacher would make. This text provides us several examples of servant-leadership and radical discipleship” (p. 97). Osborne states that, “Jesus calls his first followers and immediately gives them a new kind of ministry, fishing for people” (p. 146).

The Co-text

(See Introduction - The Audience) 

Situation of Text in Larger Presentation:

In the previous episode, Matthew describes Jesus’ move from Judea to Galilee and how he lived among Jews and Gentiles preaching the coming of the Kingdom of Heaven. In this passage, Matthew describes the specifics of Jesus’ mission in proclaiming the kingdom of heaven being at hand.

Development of Important Words/Motifs:

• Fishers of Men. Osborne points out that, “The purpose of fishing is to kill the fish and use it for food; in Jesus’ new fishing the “prey” are caught and saved from destruction. This also reverses the OT metaphor, where the people netted are sent to divine judgment, while here they are saved from that very judgment” (p. 149).
• Immediately. Osborne states that, “The disciples not only surrender their livelihood/boat (Simon and Andrew) but also their family/father (James and John)… this teaches that Jesus is to have absolute allegiance even over family” (p. 150).

Openness to Interpretive Possibilities:

Matthew will go on in his gospel to describe how these four men become Jesus’ closest disciples. These four men become the core men who Jesus entrusts to deliver his message to the world.

Context

(See Introduction - The Context) 

Appeal to Particular Cultural Conventions/Cues:

Life in the ancient world for those outside the rich and upper economic class could be harsh and difficult. Life in the ancient world was a sustenance life. Most people worked each day for their food and there was little chance for upward mobility. Keener explains that “although artisans had far less income than the wealthy, they were not among the roughly 90 percent of the ancient population we may call peasants” (p. 98). Osborne states that, “Fishing was second only to agriculture as the economic staple of the region, so they were relatively well of in the Palestinian peasant culture (i.e., near the top of the lower classes)” (p. 149). Fishery would have been a physically demanding profession. Occupations and businesses would have been passed down from generation to generation. This is evidenced by James and John working alongside their father, Zebedee. James and John leaving the boat and the company for the elder Zebedee to run on his own would have been significant. This is the point that Matthew is making. Following Jesus comes with a cost.

The Interface of Contexts:

This passage appeals to the cultural concern of social roles in first century Palestine. For Peter and Andrew and James and John, their life trajectories had been mapped – they were fishermen. They were now at an age that they could carry their own weight in the family business but relieve their aging father of some of his duties. Their families had invested their lives in the fishing business, and it was now time for the next generation to step up and carry on the family name. It is no small act that the four young men walk-off of their jobs/professions/family business in the middle of the workday. Keener states that, “Family businesses like these were especially profitable… The disciples thus paid a price economically to follow Jesus” (p. 99).

The stark reaction of Peter, Andrew, James, and John would not have been lost to Matthew’s original audience. Their act of dropping their lives to follow Jesus would have brought shame upon their family. Matthew’s first century audience would have understood the enormous sacrifice that these men made to follow Jesus. Garland states that, “The master-disciple relationship between Jesus and his disciples that is portrayed in Matthew is markedly different from that relationship as it is reflected, for example, in Rabbinic literature (p. 49). Keener states that, “In a society where teachers normally stressed no higher responsibility than honor of parents, including economic responsibility for them, some people would view such behavior as scandalous” (p. 99).

Similarly in today’s world parents often have lofty aspirations for their children to become doctors, lawyers, and successful businesspeople. I can attest from personal experience that even the best parents can be shamed when their children chose to follow Jesus’ call upon their life. Many parents “want a better life” for their kids than occupational Christian ministry.

Intertext

(See Introduction - The Intertext)

OT passages alluded to in this text and their significance in this new context:

• Jeremiah 1:4-10. This passage describes the call from God to Jeremiah to become a prophet. Jeremiah objects to Gods call on his life stating he cannot speak and is young. God does not accept his refusal. Similarly, Jesus does not ask Peter, Andrew, James, and John to join his ministry. Jesus commands the four to follow him.
• 1 Kings 19:19-21. In this passage Elijah calls Elisha while he was tending the field. Elisha asks to say farewell to his family and proceeds to have a farewell party. Contrary to Elijah and Elisha, the four fishermen do not even hail in their nets or secure their boat. The four drop what they are in the middle of and immediately follow Jesus. 

Other passages brought to mind by a reading of this one, and how this might inform a canonical reading of this text:

• Mark 1:16-20. “16 As he passed alongside the Sea of Galilee, he saw Simon and Andrew, Simon’s brother, casting a net into the sea—for they were fishermen. 17 “Follow me,” Jesus told them, “and I will make you fish for people.” 18 Immediately they left their nets and followed him. 19 Going on a little farther, he saw James the son of Zebedee and his brother John in a boat putting their nets in order. 20 Immediately he called them, and they left their father Zebedee in the boat with the hired men and followed him.” As can be seen from this passage from the gospel of Mark, Matthew follows Marks account very closely. Mark reveals that not only did James and John leave their father, but the family had built their business to where they were able to retain their own employees. 
• Luke 5:1-11. In this passage from his gospel, Luke presents a different view of Peter’s call. In Luke’s episode, Jesus uses Peter’s boat to preach from to a large crowd. After Jesus is finished teaching, he tells Peter to cast his net. Peter hauls in such a large catch the nets begin to break. It is after this interaction that Jesus calls Peter to become his disciple.
• Luke 9:61-62. “61 Another said, “I will follow you, Lord, but first let me go and say good-bye to those at my house.” 62 But Jesus said to him, “No one who puts his hand to the plow and looks back is fit for the kingdom of God.” In this passage from his gospel, Luke records Jesus calling others to follow him. These potential disciples, however, ask to say good-bye to their families. Jesus resends the call revealing the high demand of his call to discipleship in the Kingdom of Heaven.
• John 1:35-42. In this passage from his gospel, John records Jesus’ initial interactions with Andrew and Peter which show that Jesus and the fishermen had interactions prior to Jesus calling them to be his disciples.  

This passage is the “story of God and God’s people”. In this passage, Matthew records the epitome of how God’s people are to react when Jesus calls them to join his mission. As soon as Jesus calls Peter, Andrew, James, and John to follow him they literally drop what they are doing to join Jesus in his mission to the world. These four young men are the perfect example for how God’s people are to react when Jesus calls. This is the “story of God and God’s people”.

Matthew 4:22 (CSB)

22 Immediately they left the boat and their father and followed him.

Main Verbs

Left

Followed

Verbs

Left

• Tense – Past
• Mood – Indicative
• Voice – Active

Followed

• Tense – Past
• Mood – Indicative
• Voice – Active

Genre

(See Introduction)

Matthew 5:1-7:29. This passage is a narrative in a gospel. This passage is a polemic by Jesus to his disciples explaining the ethics of God’s kingdom.

Demarcation of the Text

This passage is somewhat difficult to demarcate. As a narrative, the cohesive section begins in 5:1 and extends through chapter seven encompassing all of the Sermon on the Mount. The Sermon on the Mount is one cohesive narrative in the same location with the same characters. But as far as narratives go, it is difficult to maintain cohesiveness in the passage across so many different teaching points represented in the sermon. Therefore, it becomes tempting to split this narrative into small teachable passages.

• David E. Garland. Garland demarcates this passage as belonging to one cohesive section entitled Magisterial Teaching: A Charter for Discipleship.
• Craig S. Keener. Keener demarcates this passage as one cohesive section entitled Ethics of God’s Kingdom.
• R. T. France. France demarcates this passage as belonging to one cohesive section entitled The Messiah’s Authority Revealed in his Teaching: The Discourse on Discipleship.
• Grant R. Osborne. Osborne divides this section of Matthew’s gospel into sixteen different sections focusing on each teaching point in detail.

Matthew begins this passage with the textual marker that states, “When he saw the crowds, he went up on the mountain, and after he sat down, his disciples came to him. 2 Then he began to teach them, saying…” This signals a change in the scene from Matthew’s previous episode in which Matthew described Jesus’ ministry in Galilee. The previous passage was a general overview of Jesus’ ministry. Now in this passage, Matthew goes into detail about the content of Jesus’ teaching. Matthew bookends this episode by stating, “28 When Jesus had finished saying these things, the crowds were astonished at his teaching, 29 because he was teaching them like one who had authority, and not like their scribes.”

Matthew has written his gospel in such a way that each episode tells a story and frames Jesus’ life and teaching to communicate certain points about the kingdom of God that Jesus is inaugurating. To add or subtract verses from the way Matthew has constructed his gospel complicates the framework with which Matthew is constructing his gospel.

The Argument of the Text

• Narrative analysis. In previous passages, Matthew informed his audience that Jesus had moved from Judea to Galilee to begin his ministry. In this passage, the author uses a narrative that is entirely made up of a polemic of Jesus to communicate his point. This messianic manifesto is a familiar topic of discussion among the ancient world found also “in both pagan and Judeo-Christian literature” (France, p. 159). Keener states that, “Many scholars think that Matthew probably recalls Moses’ revelation on Mount Sinai” (p. 103). France sates “The discourse is indeed intended as a guide to life, but only for those who are committed to the kingdom of heaven, and even they will always find that its reach exceeds their grasp” (p. 154). France continues, “Thus, far from being a philosophical discourse on ethics, this messianic manifesto, setting out the unique demands and revolutionary insights of one who claims an absolute authority over other people and whose word, like the word of God, will determine their destiny” (p. 156). He elaborates, “The discourse begins with a manifesto on the values of the kingdom of heaven which is carefully constructed for easy memorization and maximum impact” (p. 159). Osborne states that the sermon on the mount, “establishes the ethical standards of righteousness for Jesus’ followers” (p. 160). Osborne continues, stating that, “the Sermon is not a set of impossible regulations so stringent that they cannot be obeyed but an ethical system that provides a goal for kingdom people, namely, God’s perfection or completeness… The purpose of this Sermon is to provide guidance, to tell not just what to do but how to do it” (p. 160).
  • Matthew 5:1-16. Matthew introduces this episode describing the actions of Jesus, his disciples, and the crowd. Jesus then presents to his disciples a list of characteristics in which his disciples live life. Jesus promises his disciples that such an attitude will prove to be to their benefit when God’s kingdom arrives in full. Jesus encourages his disciples to make a difference in the world by being salt and light in the world.
  • Matthew 5:17-48. In this section of Jesus’ Sermon on the Mount, Matthew has Jesus reframing the Law using six examples: anger, lust, divorce, oaths, retaliation, and love for enemies. This section is bookended with verses seventeen and forty-eight. Verse seventeen states “Do not think that I have come to abolish the law or the prophets; I have come not to abolish but to fulfill.” Verse forty-eight states “Be perfect, therefore, as your heavenly Father is perfect.” In this section, Jesus is not changing the Law, he is interpreting the Law. This passage highlights that God is after more than his followers simply obeying the letter of the law. God wants his people to have transformed hearts. Jesus takes the Law from words on a page and guidelines to follow to a heart matter. Jesus raises the bar on the Law. Jesus uses a formula to do so. He states, “You have heard that it was said… but I say to you…” It is clear that this section is not a comprehensive framing of the Law as it does not illustrate all matters of the Law.
  • Matthew 6:1-24. The narrative shifts in this passage from Jesus reframing the Law to Jesus discussing the motive behind his follower’s actions and how that motive determines whether their reward is given in the worldly kingdom now or in the heavenly kingdom in the coming age. France states “The discourse now goes on to warn against a wrong kind of “righteousness” (6:1), which is undertaken not to conform to the will of God and to imitate his perfection, but to gain human approval” (p. 232). In the following section, Jesus shifts again to worrying about one’s earthly life.
  • Matthew 6:25-7:12. The narrative makes a shift in this passage from Jesus warning his followers about being pious before others to admonishing his followers not to worry. In this passage, Jesus illustrates how the Father provides and cares for birds, grass, flowers, and pagans. Jesus highlights that if the Father cares so much for these little things, how much more will he provide for his own children.
  • Matthew 7:13-29. Jesus concludes his sermon by informing his disciples that entry into God’s kingdom is not an easy task. Jesus likens it to a journey on a narrow road through a narrow gate. Jesus warns that many will be surprised when they are denied entry into his kingdom. These people thought they were God’s people, but in reality they did not produce good fruit for God’s kingdom. 
• Character analysis. There are three characters in this scene: Jesus, the disciples, and the crowds. In this passage, Jesus sees the large crowds following him, so he goes up the mountain (or hill) and calls his disciples to learn from him. As Jesus teaches his disciples the crowd who was following Jesus listens in on Jesus’ teaching. Matthew, as the narrator, begins the scene by describing the setting and then Jesus’ completes the remainder of the narrative with dialogue. Jesus is teaching the disciples about the kingdom of God while and crowds is listening. France states “The crowds are thus deliberately distinguished from the audience of the discourse, even though in 7:28-29 we find that they have been listening to it, perhaps as an outer circle “eavesdropping” on what he has to say to his disciples. It is explicitly to the disciples (“them,” v. 2) that the discourse is addressed” (France, 2007, p. 156).
• Structural analysis. Osborne states that, “The best structure is to see 5:3 – 16 as the introduction and 7:13 – 27 as the conclusion, with the central section comprised of three parts: the relationship of the law to the new covenant in Jesus (5:17-48), true versus false piety (6:1 – 18), and social ethics (6:19 – 7:12)” (p. 161).
  • Matthew 4:17 – 11:1. Garland entitles this section of Matthew’s gospel “Teaching, Healing, and Calling Lost Sheep.” Garland states that, “The phrase “From then Jesus began to preach and to say: repent, the kingdom of heaven is at hand” is the heading of the second major division of the Gospel, which presents Jesus’ public ministry to Israel” (p. 47).
  • Matthew 5:1-7:29. The NABRE footnote regarding this section states “The first of the five discourses that are a central part of the structure of this gospel. It is the discourse section of the first book and contains sayings of Jesus derived from Q and from M. The Lucan parallel is in that gospel’s “Sermon on the Plain” (Lk 6:20–49), although some of the sayings in Matthew’s “Sermon on the Mount” have their parallels in other parts of Luke. The careful topical arrangement of the sermon is probably not due only to Matthew’s editing; he seems to have had a structured discourse of Jesus as one of his sources. The form of that source may have been as follows: four beatitudes (Mt 5:3–4, 6, 11–12), a section on the new righteousness with illustrations (Mt 5:17, 20–24, 27–28, 33–48), a section on good works (Mt 6:1–6, 16–18), and three warnings (Mt 7:1–2, 15–21, 24–27).
  • Matthew 5:1-12. France summarizes well when he states “The discourse begins with a manifest on the values of the kingdom of heaven which is carefully constructed for easy memorization and maximum impact. The sharply paradoxical character of most of its recommendations reverses the conventional values of society – it commends those whom the world in general would dismiss as losers and wimps… The Beatitudes thus call on those who would be God’s people to stand out as different from those around them, and promise them that those who do so will not ultimately be the losers” (p. 159). The NABRE footnotes regarding this section states “The form Blessed are (is) occurs frequently in the Old Testament in the Wisdom literature and in the psalms.” Keener states that, “If we truly repent in light of the coming kingdom, we will treat our neighbors rightly. No one who has humbled himself or herself before God can act with wanton self-interest in relationships” (p. 104).

Previously, Matthew has described that Jesus’ ministry is drawing crowds of people. Matthew explains that Jesus traveled from village to village healing the sick and teaching about the kingdom of God. Crowds are flocking to Jesus to receive the healing he has to offer. In addition, Jesus has called a few men to commit to being his disciples. In this passage, Jesus teaches his disciples so they can understand how God’s people are to impact the worldly kingdom. As Jesus teaches his disciples, the crowds are listening in as well.

In this passage decisions on how to react to the characters in the scene come from the information presented by the narrator. In this narrative, there is not much interaction between the characters outside Jesus’ teaching and the disciples and crowds listening. This is appropriate with how the author has presented the characters up to this point.

The issues in this passage:

• The beatitudes (5:1-12). This passage encompasses the “Beatitudes (statements of the form ”Happy is/are…)”. They [beatitudes] “occur in both pagan and Judeo-Christian literature” (France, 2007, p. 159). France explains that, “The effect of this tightly controlled structure is to produce an easily memorable unit of teaching, a pocket guide to life in the kingdom of heaven” (p. 162). Jesus speaks of the truths of God’s kingdom surrounding various characteristics of his followers. France states “Beatitudes are descriptions, and commendations, of the good life” (p. 161). Osborne states that, “While in one sense we serve the Lord out of love, not for what we will get out of it, in another sense God wants us to know there will be reward for our service, so he tells us about that reward to motivate us” (p. 163). Osborne summarizes that, “Jesus has brought the kingdom into this world, and his followers are the citizens of this new covenant community. Citizenship contains both privilege and responsibilities. Both are spelled out in these beatitudes, responsibility in the qualities engendered and privilege in the rewards promised” (p. 171).
  • The poor in spirit… kingdom of heaven. France states that the poor in spirit, while not poor in material terms are “presented as God’s faithful people, humbly dependent on his protection in the face of the oppression which they endure from the ungodly rich… It is a positive spiritual orientation, the converse of the arrogant self-confidence which not only rides roughshod over the interests of other people but more importantly causes a person to treat God as irrelevant” (p. 165). The NABRE, Keener, and Osborne present an alternate view. The NABRE footnote states “The poor in spirit: in the Old Testament, the poor (’anāwîm) are those who are without material possessions and whose confidence is in God (see Is 61:1; Zep 2:3; in the NAB the word is translated lowly and humble, respectively, in those texts). Matthew added in spirit in order either to indicate that only the devout poor were meant or to extend the beatitude to all, of whatever social rank, who recognized their complete dependence on God. The same phrase poor in spirit is found in the Qumran literature (1QM 14:7). Regarding the kingdom of heaven, a word study from blueletterbible.com indicates that “the kingdom of heaven” is the realm where “God dwells with other heavenly beings.” Osborne explains that, “These are the economically destitute who are forced to rely entirely on God… The poor are “lowly in spirit” and have turned to God” (p. 166). Osborne concludes, stating that, “God’s concerns are our concerns, and it is our task to bring mercy and peace to the downtrodden as well as to alleviate their suffering in any way we can” (p. 171).
  • Those who mourn… comforted. Garland explains that, “The mourners are those who grieve over Satanic tyranny and the apparent eclipse of God’s purpose on earth, and it sets them apart from those who are at home with war and injustice. Their penitent distress over their own sins and the sins of the world generates their yearning for God to act to make things right” (p. 56). France states there will be a “contrast between the period of Jesus’ earthly ministry and the time to follow, whereas this beatitude speaks of a general characteristic of God’s people: There will be times of rejoicing, but their situation in the world is generally one of disadvantage and therefore of morning” (p. 166). This would include not only those who mourn through material and spiritual loss and decay as a consequence of living in a sinful world, but also those who mourn due to the injustice of this fallen world. Osborne concludes that this passage applies to “those who “groan under the burden of sorrow and guilt” and thereby turn to God for forgiveness and help” (p. 166). 
  • The meek… inherit the earth. Garland states that, “the meek acknowledge their complete dependence on God and do not exalt their own pitiful sufficiency” (p. 56). France states ““Meek,” like “poor in spirit,” speaks not only of those who are in fact disadvantaged and powerless, but also of those whose attitude is not arrogant and oppressive. The term in itself may properly be understood of their relations with other people; they are those who do not throw their weight about” (p. 166). Blueletterbible.com states “Meekness toward God is that disposition of spirit in which we accept His dealings with us as good, and therefore without disputing or resisting. In the OT, the meek are those wholly relying on God rather than their own strength to defend against injustice. Thus, meekness toward evil people means knowing God is permitting the injuries they inflict, that He is using them to purify His elect, and that He will deliver His elect in His time (Isa 41:17, Luk 18:1-8). Gentleness or meekness is the opposite to self-assertiveness and self-interest. It stems from trust in God's goodness and control over the situation. The gentle person is not occupied with self at all. This is a work of the Holy Spirit, not of the human will (Gal 5:23).” When discussing the meaning of “inherit the earth”, France states “The focus is on the principle of reversal of fortunes rather than on a specific “inheritance”” (p. 167). Osborne states that, “There are likely two ideas inherent in this: the spiritual quality of humility and gentleness as well as the need for social justice as we seek to alleviate the poverty and deprivation of those unfortunates who are forced into humble circumstances” (p. 167).
  • Those who hunger and thirst for righteousness… filled. Garland states that, “Those who hunger and thirst after righteousness have a gnawing desire to see God’s will accomplished in their lives” (p. 57). When speaking of righteousness, France states that Matthew’s usage is “overwhelmingly concerned with right conduct, with living the way God requires…” (p. 167). The blueletterbible.com, when speaking of hunger and thirst, of hunger states, “crave ardently, to seek with eager desire” and of thirst “those who are said to thirst who painfully feel the want of, and eagerly long for, those things by which the soul is refreshed, supported, strengthened…” Regarding being filled, France states “Therefore, those who “hunger and thirst” for living according to God’s reward will be filled” (p. 168), using France’s words “stuffed”.
  • The merciful… receive mercy. When speaking of merciful, France states “it is a generous attitude which is willing to see things from the other’s point of view and is not quick to take offense or to gloat over others’ shortcomings” (p. 168). Osborne states that, “When we show mercy to others, we will receive mercy from God” (p. 168).
  • The pure in heart… see God. France states that pure (clean) in heart here is similar to verse six in which France elaborates its meaning as “longing to live the life God requires” (p. 168). France also highlights that adding “in heart” may allude to the outward appearance of purity. As in the OT, the NT refers to the invisibility of God and seeing the face of God is an exceptional occurrence. Therefore, the pure in heart seeing God may be a promise to be fulfilled. When considering the OT concept of purity and seeing God there is allusion to temple worship and the requirement of purity to be involved in temple worship where God dwelt. Osborne states that, “They love God with all their heart, soul, and mind and serve him with all their strength. It is both an attitude of sincere loyalty to God and the action that results, namely, a wholehearted service of God” (p. 168).
  • The peacemakers… children of God. For peacemaking, France goes further than individual reconciliation with personal conflict to stress those who are active in bringing together estranged parties for reconciliation. This is the character of the children of God as seen in the bringing together of all nations, Jew and Gentile. The children of God live in such a way that God’s character is revealed to the nations around them so that they will have an example of the character of God for the purpose of attracting them into the family of God and therefore becoming peacemakers. France states that, “Peacemakers “will be called God’s children” (the passive probably implies that God himself will recognize them as his true children) on the basis that God’s children reflect God’s character (5:44-45), and God is the ultimate peacemaker. The semitic idiom “sons of…” often indicates those who share a certain character or status” (p. 169). France notes that, “The masculine is of course generic, hence my translation “children” to avoid a gender specificity which is inappropriate in modern usage” (p. 169). Osborne states that, “Jesus has in mind here primarily the healing of divisions in the community, so the primary thrust is reconciliation in the church and then between the church and the world” (p. 169).
  • Those who are persecuted for righteousness’ sake… kingdom of heaven. Those who seek out righteousness in this worldly kingdom will become subject to persecution. Osborne points out that, “the peacemaker cannot expect a comfortable, easy life, and the merciful cannot expect mercy from a harsh world” (p. 169). Osborne continues, stating that, “they suffer because they belong to the new kingdom community he has instituted and follow his teachings” (p. 170). 
  • Those falsely accused on Jesus’ account… reward is great in heaven. Garland states that, “The switch from third to second person directly addresses a Christian community that has been the target of harassment, public scorn, and libel” (p. 59). France states “it is clear that first-century disciples in a non-Christian environment were subject to persecution not only because of their distinctive behavior but also more specifically “as a Christian,” “sharing Christ’s sufferings”” (p. 172). And that “those who have spoken out for God have always been liable to the violent reprisals of the ungodly” (p. 173). France states regarding the great reward in heaven, “the good which is promised to them far outweighs the bad that they may experience now” (p. 173). Osborne states that, “Believers should experience an ongoing exultant joy when privileged to suffer for the Lord; for the early church suffering was a joy because it meant a special “fellowship” with Christ, a new level of union with him" (p. 170). Osborne continues, stating that, “Christ’s followers should expect to face the same hatred and oppression he did. In fact, this is primary fellowship and oneness with him” (p. 172).
• Salt and light (5:13-16). Jesus declares that his followers are the salt of the earth. Garland states that, “The disciples are to make an impression on the earth as salt, which may entail suffering and sacrifice, and on the world as light, which means going where it is dark” (p. 51). Jesus also declares that his followers are the light to the world. In the Gospel of John, John declares that Jesus is the light to the world, here in Matthew, Jesus declares that his disciples are the light to the world. Osborne states that, “kingdom people must make a difference in the world. Since believers are salt and light, they must be visible and change the nature of the world around them” (p. 173). Osborne declares that, “The essence of the Sermon on the Mount is stated here. The citizens of the kingdom must be salt and light, and their goal is to reach the world with the light of the gospel… He never continued the status quo; he demanded that his followers go out and change the world. No passivity here; he demanded change, for God’s righteousness to enter the world in such a way that it would never be the same” (p. 177).
• Jesus and the Torah (5:17-48). Jesus declares that his mission is not to abolish the Law. He assures his disciples and the crowd that not the tiniest mark of the Law will be abolished through his ministry. While Jesus brought freedom from the Law, he did not nullify the Law. In truth, Jesus reframes the Law using the formula, “You have heard that it was said… but I say to you…” Using this formula, Jesus reframes six Laws. This reframing of the Law takes the behavior from the conscience decision of being pious to a heart decision of treating others rightly. Jesus concludes this section by stating that his people are to “be perfect as your heavenly Father is perfect.” Keener states that, “Jesus says that God’s law was never about mere rules; instead, God desires a complete righteousness of the heart, a total devotion to God’s purposes in the world” (p. 134).
  • Murder, anger, insults (v. 21-26). Jesus states, “You have heard that our ancestors were told, ‘You must not murder. If you commit murder, you are subject to judgment.’ But I say, if you are even angry with someone…” This law is reframed from an action into a heart matter, equating the two. Garland states that, “While the law of Moses deals with the punishment of the violent act, Jesus deals with the prevention of it” (p. 65). France states that, “The principle of v. 22 is that the actual committing of murder is only the outward manifestation of an inward attitude which is itself culpable, whether or not it actually issues in the act of murder” (p. 199). Regarding this law, there is a three-stage progression with more specific and escalating consequences; Anger equates to an unspecified judgement, an insult to liability before the council, and ‘You fool’ to the punishment of Gehenna. As Jesus reframes this law, it seems there is a dramatic increase in severity and specificity of consequences. Jesus also states that a person should forgo the sacrificial liturgy if they find they have offended someone and that a person should settle matters prior to a court hearing. Jesus is more concerned with his follower’s relationships than he is with his follower’s sacrifices. France states that in the context of the Sermon on the Mount, Jesus’ audience would have thought of traveling from Galilee to Jerusalem with their sacrifice, remembering their brother’s grievance, leaving the animal at the alter in Solomon’s temple, traveling back to their brother in Galilee for reconciliation, and then traveling back to Jerusalem to find their animal and make their sacrifice, an impossibility. Keener explains that, “God has never merely wanted people to obey rules; he wants them to be holy as he is, to value what he values” (p. 114). Osborne points out that, “Jesus deliberately says it is the other person who is angry; you may be innocent! Still, the presence of anger in the church is a cancer that is so destructive that reconciliation is of uppermost importance, so much so that you must “leave your gift… at the alter” and go to the person… Reconciliation in the kingdom community is so important that it has priority over worship… The church cannot allow animosity to take hold or it is doomed” (p. 190-1). Osborne explains that “Jesus absolutizes the issue of anger in the passage, introducing no exception such as righteous indignation. This does not mean that such does not exist but that Jesus wants to establish the basic principle that anger destroys community harmony… Our thought should be to help another in their area of weakness, knowing that we will need them to help us in our areas of weakness” (p. 192). Osborne concludes that “anger is tantamount to murder” (p. 192).
  • Adultery. Jesus states, “You have heard the commandment that says, ‘You must not commit adultery.’ But I say, anyone who even looks at a woman with lust…” France helps us relate Jesus’ context to our culture today when he explains the ancient meaning of adultery as, “It is concerned specifically with a man who has sexual relations with another man’s wife” (p. 204). France then explains that the range of meaning is probably not just sexual attraction, but “desire for (and perhaps the planning of) an illicit sexual liaison” (p. 204). Garland concurs, stating that, “Adultery is not limited to the physical act. It is the look that begins in the heart” (p. 66). Keener states that, “God judges a sinful heart, and hearts that desire what belongs to others are guilty” (p. 116). Osborne states that, “lust is at the core of adultery, which destroys God’s purpose in marriage and displaces the life of the community” (p. 194). This helps to frame the view of adultery in Jesus’ time. Jesus alludes that the punishment for adultery is Gehenna by stating that it is better to lose a part of one’s body in lieu of the entire body being thrown into Gehenna. Again, this law is reframed from an action into a heart matter, equating the two.
  • Divorce. Jesus states, “You have heard the law that says, ‘A man can divorce his wife by merely giving her a written notice of divorce.’ But I say that a man who divorces his wife, unless she has been unfaithful, causes her to commit adultery…” The view of divorce in Jesus’ time was very different than the current culture of divorce today in the western Church. Josephus states that it is lawful for a man to divorce his wife for any reason, which may be a bit self-serving as this is how his first marriage ended. (Ant. 4.253, Life 426-427). He also states that it is unlawful for a woman to divorce her husband (Ant. 15.259). With this understanding in view, it is obvious that divorce in Jesus’ culture was an option open only to men. Craig Keener, in his “…And Marries Another”, makes the claim that believers must read scripture in light of its original audience. When setting the tone for his main thesis, that the modern Church has got it wrong regarding divorce, Keener relates Christians’ view regarding murder and hate in Matthew 5 compared to how the Church views the stain of divorce. First Keener sets Matthew 5 in the literary genre of proverbial sayings. Then reminds his readers that Proverbs “are general statements stated in a succinct manner to grab the reader’s attention and to make a point” (1991, p. 24). Keener claims that ““Immorality” here is not just premarital sex, nor is it just incest; it is any kind of sexual unfaithfulness to one’s current spouse” (1991, p. 31). Keener concludes that “forever disallowing the remarriage of the innocent party seems to annul Jesus’ law of mercy (9:13; 12:7): if Jesus’ emphasis in this passage is the sanctity of marriage, then penalizing rather than defending an innocent partner appears more like the sort of interpretation the “hard of heart” foes of Jesus (19:8) would offer than the kind that Jesus would offer” (1991, p. 35). France details the juxtaposed position between the two pharisaical camps of Shammai and Hillel. The Shammai position was “that only “unchastity” was a valid ground for divorce” (p. 207). The Hillel position “allowed a man to divorce his wife for such a trivial offense as spoiling a meal, or even (according to R. Akiba) simply because he had found someone he preferred (f. the “hate” of Deut 24:3?). In practice, it seems clear that the Hillelite position prevailed among most Jews, of whom Josephus’s laconic comment is probably typical…” (p. 207-208). Hermas Mandates goes so far as to make the case that a man is obliged to divorce his adulterous wife stating that, “if the husband knows that his wife has gone astray, and if the woman does not repent, but persists in her fornication, and yet the husband continues to live with her, he also is guilty of her crime, and a sharer in her adultery." (4.1.5). France speaks to this when he states, “In Jewish thought this second “one-flesh” union was understood to violate the original one so radically that the subsequent continuation of the original marriage was unthinkable; it was officially dissolved…” (p. 210). France concludes, “Against such a background it can be argued that when in Mark and Luke Jesus forbids divorce tout simple this is understood to mean the voluntary breaking of a marriage which is hitherto intact, it being assumed that in the case of porneia by the wife the marriage was already destroyed and could not be allowed to continue. On that view, Matthew is merely making explicit what was assumed by Mark and Luke to be already obvious to their readers” (p. 211). Garland continues to explain that, “According to Jewish tradition, adultery was not only sufficient grounds for divorce but something that necessitated it. It was considered improper to remain with a wife who has been defiled by another man and was widely disdained in the Greco-Roman world as well” (p. 68). Garland continues to explain that, “According to the Julian law in Rome, a man who failed to divorce his wife caught in adultery was guilty of the offense of condoning” (p. 69). France states, “Modern discussions of divorce in the light of Jesus’ teaching sometimes suggest that Jesus recognized the necessity of divorce after adultery, but forbade remarriage. But such a view does not fit the Jewish context, where divorce consisted of the provision of a certificate which explicitly granted the right to remarry…” (p. 211-212). The NABRE commentary speaks differently to this issue (see marginal note on 5:31-32). Leviticus 20:10 states that the adulterer is to be put to death. While this punishment was not necessarily carried out during Jesus’ time, if the adulterer was put to death then the husband would be a widower and released to remarry. Correlating this to our current culture, the victim of adultery is held to a high standard after showing mercy to the offending party. Keener concludes that, “Jesus’ exceptions do not constitute an excuse to escape a difficult marriage; they exonerate those who genuinely wished to save their marriage but were unable to do so because their spouse’s unrepentant adultery, abandonment or abuse de facto destroyed the marriage bonds” (p. 123). Osborne agrees, stating that, “Jesus is saying that in God’s eyes marriage is a lifelong covenant and should not be sundered, but when sexual immorality of one kind of another occurs, this breaks the bond in God’s eyes, and the innocent party can remarry” (p. 200).
  • Oaths. Jesus states “You have also heard that our ancestors were told, ‘You must not break your vows; you must carry out the vows you make to the Lord.’ But I say, do not make any vows!” France defines the issue here as “Oaths, invocations to God or of some sacred object to undergird a statement or promise, shade into vows, solemn promises to God of an action to be performed” (p. 213). France summarizes Jesus’ stance regarding the law when he states, “these provisions should never have been needed if people practiced the uncomplicated truthfulness which is what God desires” (p. 213). Jesus wants our yes to be yes and our no to be no. He states that anything more than that is from evil (or the evil one). Garland states that, “Jesus’ demand assumes that humans are bound to God in all of life, not just when they call upon God as a witness. The call for God to notarize one’s fallible utterances is an infringement on God’s majesty and reduces God to an object of human manipulation” (p. 72). The NABRE footnote commentary states “Oath-taking presupposes a sinful weakness of the human race, namely, the tendency to lie. Jesus demands of his disciples a truthfulness that makes oaths unnecessary.” Osborne states that, “This is one [of] the most stark of Jesus’ pronouncements here, especially in light of the prevalence of oathtaking in his society… The call is for honesty and integrity in every area of life” (p. 204).
  • Retribution. Jesus states “You have heard the law that says the punishment must match the injury: ‘An eye for an eye, and a tooth for a tooth.’ But I say, do not resist an evil person!” France states “Here Jesus’ teaching moves even further away from the spirit of the OT law quoted than in any of the previous examples” (p. 217). France, when speaking of Jesus’ examples, continues “They portray an unselfish and uncalculating benevolence which thinks only of the other’s needs or desires, not of protecting one’s own resources or even one’s honor. Those who have understood the true thrust of Jesus’ teaching here have often declared it to be not only extreme and unwelcome, but also practically unworkable in the real world. You cannot live like this… Here more than anywhere in this section we need to remind ourselves that Jesus’ aim is not to establish a new and more demanding set of rules… It is to establish… a different understanding of how we should live as the people of God…” (p. 217-218). Osborne states that, “This principle of nonresistance or nonretaliation means in effect that the believer refuses to descend to the level of the aggressor and return evil for evil” (p. 208). Osborne concludes that, “Instead of demanding our rights and seeking justice over every wrong, perceived or otherwise, kingdom citizens expect little from this world and place their trust wholly in God” (p. 109). In this point regarding retaliation, Jesus wants his followers to give up their right to recompense. Jesus uses three examples;
    • If a person is sued, give more than asked for.
    • If a person is commandeered, go farther than required.
    • Give to those who ask and lend to others if asked.
  • Love Others. Jesus states, “You have heard the law that says, ‘Love your neighbor’ and hate your enemy. But I say, love your enemies!” France states “To “love” (agapao) in the NT is not only a matter of emotion but also of an attitude which determines our behavior…” (p. 225). France continues “God’s people were to reflect his character, and the same is now true for those who are subjects of the kingdom of heaven” (p. 228). Jesus reminds his disciples that when they love their enemies, they are emulating their Father who causes the sun to rise and the rain to fall on those who curse him just as he does to those who bring glory to his name. Keener concludes that, “Jesus’ words are graphic pictures that force us to probe our hearts; they do not cancel the Old Testament belief in divine vindication, but summon us to leave our vindication with God and seek others’ best interests in love” (p. 134). Osborne states that, “As the kingdom people show love and pray for those who are hostile toward them, they show the mark of God on their lives” (p. 213).
  • Be Perfect. Jesus closes this section of his sermon with a bold statement, “Be perfect, therefore, as your heavenly Father is perfect.” Jesus makes the expectation of kingdom ethics clear when he admonishes his disciples to immolate the Father. Jesus’ expectation for his followers is that their behavior will reflect the character of their Father being salt and light to the world. Keener states that, “Jesus says that God’s law was never about rules, instead, God desires a complete righteousness of the heart, a total devotion to God’s purposes in the world” (p. 134). France points out that, “The disciple’s lifestyle is to be different from other people’s in that it draws its inspiration not from the norms of society but from the character of God” (p. 228).  Osborne concludes that, “kingdom children are to emulate their Father in all they say and do. His perfection is the goal for our thoughts and action, for our relationships inside and outside the community… We are to become like the Father, follow all that Jesus has said, and relate to all around us (believer and unbeliever) with mercy and love… If God can be merciful to wicked as well as good people, so must we. The perfect love of God will guide our reactions to their animosity” (p. 214).  
• Jesus warns against making a show of oneself (6:1-18). If a Jesus follower is motivated by the accolades of his fellow man, then those immediate temporary accolades he receives from his fellow man are his reward. However, if the heart is motivated truly to glorify God, then the reward he will receive is a permanent and everlasting reward stored up in the heavenly kingdom. Jesus presents this truth through an exhortation. Jesus bookends this truth with his summarizing statements at the beginning of this section, verse one, and the end of this section, verse twenty-four. France states “The wrong way in each case is a matter of outward show, looking for human approval; the right way is that of secrecy, which only God can see” (p. 232). Keener does balance the scales, stating that, “Jesus’ warning does not preclude public acts of righteousness. Public righteousness, even when carried out in the knowledge that such acts will draw attention, is not wrong so long as we seek to be seen for God’s glory rather than our own” (p. 135-6). Keener concludes, “We should pray, fast and serve the needy because we love God – not in order to convince anyone, including ourselves, that we do” (p. 136). Osborne states that, “our piety is part of our relationship with God and should never be done to impress others. Our motivation must always be God-oriented, never earth-centered” (p. 216). The different truths that Jesus highlights are:
  • Giving to someone in need. Verse four states “Give your gifts in private, and your Father, who sees everything, will reward you.” Keener states that, “If those who condemn others are condemned, God clearly operates on a principle of reciprocity; we must do good to people in advance of their doing good to us, trusting God to reward us later… How we treat others reveals our character and hence reveals our eternal destiny” (p. 161). Osborne points out that, “During the intertestamental period almsgiving became a critical aspect of true piety. By the time of Jesus righteousness and almsgiving were virtually synonymous, and almsgiving was an important part of temple and synagogue services. Synagogues functioned as social agencies in the first century, providing relief for the poor who depended on contributions from people in the community” (p. 219).
  • Prayer. Do not pray on the street corner but go into your prayer closet. France states “The “most private room” is probably an inner storeroom, which is likely to have been the only lockable room in an ordinary Palestinian house (the same term used for a secret place in 24:26; Luke 12:3)… The issue here is not the prayer but the motive” (p. 239). Keener states that, “God demands that we genuinely pray to him” (p. 139). Keener explains that “Christians who seek answers to prayer on “contractual” grounds – with formulas rather than out of an intimate and mature trust in God our Father – pray like pagans… We pray not because we think our prayers earn God’s favor, but as an expression of our trust in a Father who already knows our need and merely waits for us to express our dependence on him” (p. 140). Osborne states that, “the goal is to worship God and present your needs to him, not to gain notice for your piety” (p. 222). Osborne concludes that, “To misuse the vertical love relationship with our Lord as a horizontal showcase to impress others is an abomination. There can be no worship where ostentation is in control” (p. 232).
  • Fasting. Do not announce to everyone that you are fasting but go on with your day as normal. France states “In Acts we are told of prayer and fasting on two occasions as an accompaniment to important decision, but not of any regular pattern of fasting” (p. 254). Regarding the Old Testament, France states “What had been a special provision for times of penitence or emergency had thus been turned into a matter of routine religious duty, despite the protest of Isa 58:3-7… Fasting, like almsgiving and prayer, is to be between the disciple and God. No one else should know. (Perhaps that is why we know so little of early Christian practice in this regard!)” (p. 255). Osborne states that, “The purpose of fasting is to remind oneself that God is uppermost in life, even over basic human drives… fasting too must be a private affair done for God alone and not to impress others with one’s dedication to God” (p. 235).
• The role of possessions in God’s kingdom (6:19-7:12). In this section of Jesus’ sermon, he now explains to his disciples the kingdom ethic regarding possessions. Jesus explains the lure of worldly possessions which can tempt disciples to invest in worldly possessions which will perish in lieu of heavenly possessions which are eternal. Garland claims that “Jesus estimates that one inevitably will fall sway to mammon and become indifferent to the demands of God… The saying assumes that humans will be enslaved to something; one can choose to be a slave to the things of this world or to God, but not both” (p. 82). France points out that, “treasures are “stored up” not by performing meritorious acts but by belonging to and living by the priorities of the kingdom of heaven” (p. 259). Osborne states that, “The disciple must choose between pursuing wealth and pursuing God” (p. 240).
  • Store up treasure in heaven (6:19-21). Jesus admonishes his disciples to store up treasure in heaven which is permanent, concluding that one cannot serve both God and mammon (his earthly reputation). 
  • The eye is the lamp to the body (6:22-23). Jesus describes how a person’s eye is a gateway into the body. Jesus states that if a person’s eye is good then the light within them will be good, but if a person’s eye is bad then the light within them will be bad. The eye is a gateway into one’s body. What a person allows to enter their body (mind and heart) through their eyes will determine if the light within them is good or bad. Garland states that, “An evil eye is the sign of a life engulfed in a darkness that is caused by the lack of generosity with one’s possessions… Being generous with one’s possessions is a sign that one has moved into the world of light” (p. 81).